Euro-Asia

division

Adult SAbbAth School bible Study Guide

GARMeNtS oF GRAce: clothiNG iMAGeRy iN the bible

Seventh-day

Adventist Church

Apr

May

Jun 2011

*EAQ110401*

Where legally possible, offerings will go to these projects; otherwise special arrangement will be made with the

General Conference for distribution of funds based on the laws of the countries where these offerings are collected.

Ad u l t

SA b b A t h Sc h o o l

bi b l e St u d y Gu i d e

Apr

May

Jun 2011

Clothing Imagery in the Bible

Amur

Dnestr

Dnieper

Don

Elbe

Indigirka R.

Irtysh

Kama

Lena R.

Ural R.

Volga

Yenisey

Aral Sea

Baltic Sea

Barents Sea

Bering Sea

Chukchi Sea

East

Siberian Sea

Kara Sea

Leptev Sea

Sea of Japan

Sea of Okhotsk

White Sea

Caspian Sea

ARMENIA

AZERBAIJAN

GEORGIA

Moscow

St. Petersburg

R U S S I A

BELARUS

UKRAINE

KAZAKHSTAN

TURKMENISTAN

UZBEKISTAN

KYRGYZSTAN

TAJIKISTAN

MOLDOVA

Garments

Grace

* Map not drawn to scale

Unions Churches Members Population

Belarus 76 5,151 9,670,000

Caucasus 128 7,956 18,050,000

East Russian 97 6,893 22,270,000

Far Eastern 58 3,543 7,950,000

Moldova 154 10,918 4,140,000

Southern 88 6,331 61,310,000

Trans-Caucasus 29 2,004 16,490,000

Ukrainian 919 61,644 46,030,000

West Russian 431 35,290 93,590,000

Totals 1,980 139,730 279,500,000

Mission Projects

l Church buildings for three congregations in Azerbaijan

and Russia

l CHILDREN’S PROJECT: Sabbath School lesson

materials for children in Armenia, Azerbaijan, and

Georgia.

For more information, visit www.AdventistMission.org

Contents

1 In the Loom of Heaven—March 26–April 1 6

2 From Exalted to Cast Down—April 2–8 14

3 A Garment of Innocence—April 9–15 22

4 The Coat of Different Colors—April 16–22 30

5 The Priestly Garments of Grace—April 23–29 38

6 Elijah’s and Elisha’s Mantle—April 30–May 6 46

7 In the Shadow of His Wings—May 7–13 56

8 Garments of Splendor—May 14–20 64

9 A Brand Plucked From the Fire—May 21–27 72

10 The Prodigal’s New Clothes—May 28–June 3 80

11 The Wedding Garment—June 4–10 88

12 More Clothing Imagery—June 11–17 96

13 Clothed in Christ—June 18–24 104

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Sharon Thomas-Crews

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Come visit us at our Web site: http://www.absg.adventist.org

Principal Contributor

Office of the Adult Bible Study Guide Staff

Editor

Clifford R. Goldstein

Associate Editor

Soraya Homayouni

Publication Manager

Lea Alexander Greve

The Adult Sabbath School Bible Study Guide is prepared by the Office of the

Adult Bible Study Guide of the General Conference of Seventh-day Adventists.

The preparation of the guides is under the general direction of the Sabbath

School Publications Board, a subcommittee of the General Conference

Administrative Committee (ADCOM), publisher of the Bible study guides. The

published guide reflects the input of a worldwide evaluation committee and the

approval of the Sabbath School Publications Board and thus does not solely or

necessarily represent the intent of the author(s).

e are awash in symbols. Our language, our words (hence our

thoughts, even) are symbols, representations of things other than

themselves. The letters of the word dog aren’t a dog or any dog.

They’re a symbol, composed of type on a page, made of letters and sounds that, no

matter how construed, never can be what they stand in for. The word dog, in every

tongue and script, represents something bigger than itself.

Language, culture, society, politics—everything to some degree—come to us

filtered through symbols: flags, icons, pictures, slogans, idioms, art, poetry, sculptures,

dance, architecture, rituals, and customs, with meanings often varying from place to

place. So many things mean more than what they, in and of themselves, are.

Maybe that’s why the Bible is awash in symbols, as well. In Genesis 2, God made

the seventh day a symbol of all that came before it, the six days of Creation. The

first gospel promise, the first promise of salvation for the fallen race, was revealed

in symbols: seed, head, heel (Gen. 3:15), all referring to a reality much greater than

seeds, heads, and heels. Then, too, when He said to the murderous Cain, “the voice

of thy brother’s blood crieth unto me from the ground” (Gen. 4:10), the Lord

Himself was speaking in symbols.

All through the Bible, symbols, representations of things and ideas bigger than

themselves, appear—the rainbow after the Flood (Gen. 9:13), Joseph’s dreams

(Gen. 37:1–11), the three angels of Revelation 14 (Rev. 14:6–12), the entire sanc-

A Thing Bigger Than ItselfA Thing Bigger Than Itself

tuary service of the Old Covenant period (Hebrews 9), the bread and wine of the

Lord’s Supper (Mark 14:22–25). They all point to realities and truths beyond

themselves.

Of course, as Seventh-day Adventists, we’re all familiar with the prophetic sym-

bolism of Daniel: a winged lion (Dan. 7:4), a beast with iron teeth (Dan. 7:7), a

goat that “touched not the ground” (Dan. 8:5), a statue with feet of iron and clay

(Dan. 2:33). Again, all these are symbols of greater realities.

Then there’s the powerful symbolism of biblical

poetry: “Who hath measured the waters in the hollow

of his hand, and meted out heaven with the span, and

comprehended the dust of the earth in a measure, and

weighed the mountains in scales, and the hills in a bal-

ance?” (Isa. 40:12). Or something as simple as “A word

fitly spoken is like apples of gold in pictures of silver”

(Prov. 25:11).

And the parables Jesus told? The lost sheep (Luke

15:1–6), the rich man burning in hell (Luke 16:22–31),

the marriage supper (Matt. 22:1–13), and the ten vir-

gins (Matt. 25:1–13) all are symbolic representations

of concepts that, in their essence, have little or nothing to do with their symbols.

(Christ came to give eternal life to a fallen race, not to find lost farm animals.)

This quarter’s lessons focus on biblical symbolism of a certain kind: clothing

imagery. (We give special thanks to Myrna Tetz for this concept. Myrna, now

retired, was managing editor of the Adventist Review.) We will consider the gar-

ments that people in the Bible wore and what that clothing really meant, what

truths it symbolized, what great realities it pointed to, and what lessons we can learn

from it. From the fanciful adornment of Lucifer in heaven to the filthy rags of our

own righteousness, from the coats of animal skins for Adam and Eve in Eden to the

“garments of splendor” mentioned in Isaiah, the Bible uses clothing and clothing

imagery to portray truths about sin, pride, righteousness, salvation, justification,

resurrection, and eternal life in Christ.

Though we’re not what we wear, what we wear can say much about who we are.

In that sense, as with all symbols, garments can point to something greater than

themselves.

All through the

Bible, symbols . . .

appear. . . . They

all point to reali-

ties and truths be-

yond themselves.

Where faith, ideas, and life come together

www.intersection.adventist.org

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program broadcast internationally

by the Hope Channel. Find local listings at

www.hopechannel.tv

A production of the Ofﬁce of the President and the

Communication Department of the Seventh-day Adventist World Church.

L e s s o n

*March 26–April 1

In the Loom of Heaven

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Isaiah 64, Rom. 3:21–31,

4:1–7, 6:1–13, Phil. 3:3–16.

Memory Text:

“ ‘Blessed are they whose transgressions are for-

given, whose sins are covered’ ” (Romans 4:7, NIV).

hrist is the sinner’s substitute and surety. He has obeyed the law

in the sinner’s place, in order that the sinner may believe in him,

and grow up into him in all things to the full stature of a man in

Christ Jesus, and thus be complete in him. Christ has made reconciliation

for sin, and has borne all its ignominy, reproach, and punishment; and

yet while bearing sin, he has brought in everlasting righteousness, so that

the believer is spotless before God. The time comes when it is asked,

‘Who shall lay anything to the charge of God’s elect?’ and the answer

is, ‘It is Christ that died, yea rather, that is risen again.’ He who has the

spotless robe of righteousness, woven in the loom of heaven, in which is

not a thread that sinful humanity can claim, is at the right hand of God, to

clothe his believing children in the perfect garment of his righteousness.

Those who are saved in the kingdom of God will have nothing of which

to boast in themselves; the praise and the glory will all flow back to God,

the giver of salvation.”—Ellen G. White, The Youth’s Instructor, Dec.

6, 1894. Notice the imagery: a robe of righteousness, a spotless robe of

righteousness, “woven in the loom of heaven” and with not a thread of

sinful humanity stitched in anywhere. What a wonderful image of the

righteousness of Jesus, the righteousness that covers anyone and every-

one who will be saved into His kingdom at last.

*Study this week’s lesson to prepare for Sabbath, April 2.

Su n d a y

March 27

Staring in the Mirror

It’s a sad fact: not all Christians, or those professing Christ, have

lived up to the high standards that their faith calls them to. This is a

truth revealed, not just in the fall of some famous mega-evangelist or

TV preacher but among all Christians.

Who hasn’t been greatly disappointed in the actions of someone

whom they looked up to as a role model? As they’ve gotten to know

some “good” Christian really well, who hasn’t seen faults and flaws

that they never knew existed? Some who profess the name of Jesus

do better than others, or at least appear to before others, but we all

fall short.

What Christian, looking in the mirror, stares in the face of someone

who is perfectly reflecting the character of Jesus? What Christian,

no matter how faithful, staring in the mirror, can claim any kind of

righteousness for himself or for herself ? What Christian, staring in

the mirror, isn’t horrified by what he or she knows lurks beneath the

surface?

Read

Isaiah 64. What message is being proclaimed there? What

garment imagery is used to describe human righteousness, and

what does it mean? What hope is presented in the chapter, as

well?

________________________________________________________

The phrase “filthy rags” means a garment defiled by menstruation.

What more powerful image could the Bible give to describe human

righteousness after the Fall? The apostle Paul picks up on this theme

in Romans 3, where he makes it clear that both Jews and Gentiles

are in the same position before God: sinners in need of divine grace.

Isaiah 64 may be seen as an Old Testament precursor to Romans 3,

pointing out our dilemma as sinners and yet not leaving us without

hope.

When was the last time you took a deep look at yourself, your

thoughts, your innermost motives, and your desires? What did

you see? How scary was it? What is your only hope?

_____________________________________________________

Mo n d a y

March 28

Imputed Righteousness

No question, any honest Christian looking at himself or herself,

particularly in contrast to the righteousness of God, especially as

revealed through Christ, will see something pretty scary. Not much

there to commend oneself toward God, is there? In fact, there’s noth-

ing at all, nothing but “filthy rags.”

What hope, then, do we have? A great hope, actually, and the

theological term for that hope is imputed righteousness. What does

it mean? Very simply, it’s the perfect righteousness of Jesus, the

righteousness that was “woven in the loom of heaven” and granted

to us by faith. “Imputed righteousness” means the substitution of His

sinless life for our sinful life. It is credited to us, outside of us, and

it covers us completely. We are viewed in God’s eyes as if we have

never sinned, as if we have always been completely obedient to God’s

commands, as if we were as holy and righteous as Jesus Himself.

Read

Romans 4:1–7. How does Abraham’s trust in God illustrate

imputed righteousness?

________________________________________________________

Paul said in Romans 4:2 that if Abraham were justified by works,

he could have boasted. However, Abraham believed God, and there-

fore, he was accounted righteous. Jesus invites us to come to Him in

simple belief, sinners though we are, and He will provide His robe of

perfection, the perfect righteousness that He wrought out in His life

while here in the flesh. That’s known as imputed righteousness, and

it’s the only solution to the dilemma so graphically depicted in Isaiah

64 and Romans 3.

Imagine it like this: Jesus strips away your old stained garments,

your filthy rags, and wraps you in the robe of His perfect righteous-

ness, His perfect holiness, His perfect record of law-keeping. He

wraps you in it and then whispers in your ear, “Now you are perfect.

I have given you My perfection. Please wear this robe, and don’t let

it slip away from you.”

What is the greatest gift anyone ever gave you? How did the gift

make you feel, especially if you didn’t do anything to deserve

it? How much more grateful should we be, then, for the gift of

righteousness that Jesus offers us?

Tu e s d a y

March 29

Without the Law

A preacher stood before a congregation and declared, “Jesus Christ

has changed my life. I am a radically new and different person than

I was before.

“However, after 25 years of being a Christian, if there is one truth

that my experience has taught me—an experience judged and tested

by the Word of God—it is this: if, in the end, I am to be saved, if I

do indeed ‘endure to the end,’ as Jesus said, and I make it into God’s

eternal kingdom, then there isn’t a doubt in my mind that it will be

only because I am covered in the robe of Christ’s righteousness, a

righteousness that is woven in the loom of heaven and that covers me

completely. I can overcome sin, and through the grace of God I have

had many victories; I can overcome character defects, and through the

grace of God I have; I can learn to love all sorts of people, even my

enemies, and through the grace of God I am learning to.

“All that being said, I know that none of that is anywhere near

good enough. Unless I am covered by the righteousness of Jesus, a

righteousness credited to me by faith, apart from my obedience to the

law, then at the end of the thousand years, you can stand on the wall of

the holy city and wave down to me, because I know I won’t be there

with you. I can’t be there with you.”

Read

Romans 3:21–31. What is Paul saying here, and how are the ideas

presented in these verses reflected in what the preacher above said?

________________________________________________________

Though Paul was addressing a specific group with a specific issue,

his point is relevant to everyone, Jews and Gentiles. Today, for us

as Seventh-day Adventists who believe in the perpetuity of the law,

it’s especially important. The righteousness that saves us, the righ-

teousness that we as sinners need covering us like a garment, is a

righteousness that has been made manifest “without the law.” In other

words, it’s the righteousness of Jesus, the righteousness of His life,

the righteousness that brings us “the redemption that is Christ Jesus.”

The redemption is in Him, it is found in Him, not in ourselves or in

our law-keeping, and this redemption becomes ours by faith.

What has been your experience with law-keeping? Have you ever

sensed that your best efforts at obedience were making you right

before God? What are the implications of your answer? Bring

your response to class on Sabbath and defend your position.

We d n e s d a y

March 30

Clothes Make the Man

An author wrote a short story about two small-time crooks trying to

pull off a robbery. In the plan, one of the crooks was to dress up in a

policeman’s uniform and stand in front of the place to be robbed. That

way, with him there, no one would be suspicious while his partner

pulled off the heist itself. The story ended, however, with the partner

dressed as a policeman apprehending and arresting the other one.

Dressed as a cop, he started to act like one!

This story makes a point relevant to our topic. Yes, by faith we are

covered in the righteousness of Christ, His “robe of righteousness” as

it is called. We now are born again and have a new life in Christ. No

question, then, that our lives will reflect the garment that we wear.

In receiving Christ’s robe of righteousness, we have made a 100 per-

cent commitment to let Him work His attributes of character into our

lives. We are justified by grace, the work of a moment, and also have

been given a power to obey that is assimilated over time and described

as the work of a lifetime. Why would we ask for more? “I can do

all things through Christ who strengthens me” (Phil. 4:13, NKJV).

Certainly that would mean, if nothing else, the power to obey His law.

Read

Romans 6:1–13. What do these texts say about what kind of

life we are to live, now that we are covered, “clothed,” by the

righteousness of Jesus?

________________________________________________________

Paul is very clear here about the radical, life-changing impact that

will happen to someone who has “been crucified” with Jesus. Notice the

life-and-death imagery here; there’s nothing halfway. Our old person, the

person in those filthy rags, has died; a new person is born, one clothed in

the righteousness of Jesus, a righteousness that is made manifest so that

we can now “walk in the newness of life.” This newness means that we

are no longer to let sin reign in us. We have been given many promises

of victory; the question is, Will we claim them for ourselves?

What aspects of your life reveal the reality of your experience

with God? What areas are you struggling in? How can you

make the choice daily to die to self and live the new life in Christ

that is offered us?

Th u r s d a y

March 31

Cheap Grace and Legalism

All through the Bible, the inspired writers emphasize the need for

obedience. To think that it doesn’t matter what we do as long as Christ

lives in our hearts is a fallacy. If Christ truly lives in our hearts, good

actions must, inevitably, follow. At the same time, it’s no less fatal to

think that we can be saved by our own works of obedience.

Paul wrote a very impressive list of his life, accomplishments, and

pedigree before he met Jesus: he was circumcised on the eighth day,

he was a descendant of Israel, he was a Pharisee, he had zeal, and he

said he was faultless. Talk about legalism. After his conversion, he

called these things rubbish compared to knowing Christ. He gained

righteousness by accepting the robe of Christ’s righteousness, and he

wanted to become like Him.

Read

Philippians 3:3–16. How is Paul expressing the great truth of sal-

vation by faith and what it means in the life of the one saved?

________________________________________________________

We must keep distinct, theologically, the imputed righteousness of

Christ—the righteousness that justifies us—from the work that the

Holy Spirit does in us to change us. We never must separate them in

the context of what it means to be a Christian. We must have both. To

have the first without the second is like having a coin with only one

side. It doesn’t exist.

The understanding that obedience comes as a gift keeps us out of

two ditches: cheap grace and legalism. First, we will believe in the

importance of obeying, and second, our obedience will not be merito-

rious because we will have received it as a gift. We are just as depen-

dent upon Christ to obey the law and to be sanctified as we are on Him

to be justified and forgiven before God. God is more than willing—

He’s eager not only to justify us but to give us the victory over sin and

self. As always, the wild card remains our will: how willing are we to

make the daily surrender of self to Him so that we “know Christ and

the power of his resurrection and the fellowship of sharing in his suf-

ferings, becoming like him in his death”? (Phil. 3:10, NIV).

Read over the texts again for today. Where do you see the real-

ity of human free will? What does Paul mean in verse 16 when

he says “let us live up to what we have already attained”? (NIV).

What choices can you make that will allow you to do just that?

fr i d a y

April 1

Further Study:

Read Ellen G. White, “The Testing Process,”

pp. 88, 89, in Testimonies for the Church, vol. 4; “Righteousness

by Faith,” p. 161, in Gospel Workers; “Faith and Acceptance,”

pp. 49–55, in Steps to Christ.

“The law requires righteousness,—a righteous life, a perfect char-

acter; and this man has not to give. He cannot meet the claims of

God’s holy law. But Christ, coming to the earth as man, lived a holy

life, and developed a perfect character. These He offers as a free gift

to all who will receive them. His life stands for the life of men. Thus

they have remission of sins that are past, through the forbearance of

God. More than this, Christ imbues men with the attributes of God.

He builds up the human character after the similitude of the divine

character, a goodly fabric of spiritual strength and beauty. Thus the

very righteousness of the law is fulfilled in the believer in Christ. God

can ‘be just, and the justifier of him which believeth in Jesus.’ Rom.

3:26.”—Ellen G. White, The Desire of Ages, p. 762.

Discussion Questions:

l Read again the Ellen G. White quote given for Sabbath. Write

out a paraphrase of what she is saying, and bring it to class on

Sabbath. Listen to each other’s versions, and share your own.

What main points come through?

l In class, discuss your answer to Tuesday’s final question.

l When we put on the robe of Christ’s righteousness, we

“who . . . reflect the Lord’s glory, are being transformed into

his likeness with ever-increasing glory” (see 2 Cor. 3:18, NIV).

Describe what reflecting the Lord’s glory means.

l Over the years, some church members have struggled with

the question of assurance of salvation. How are we to understand

what it means to have assurance? Where is that assurance to be

found? How does the imagery of a robe of righteousness woven

“in the loom of heaven” without a thread of human devising help

us understand where our assurance can come from? How can we

know we’re not being presumptuous if we have that assurance?

l Why is it so important to maintain a theological distinction

between what Christ has done for us, in that He justifies and

forgives us the moment we claim it by faith, and what He works

out in us over our lifetime? What dangers arise if we don’t keep

that distinction sharp?

tor

i n s i d e

No More Devil Sticks

Simon lives in Burundi in eastern Africa. He met a witch doctor who

convinced him that he could have great powers. Simon put away his Bible

and followed the witch doctor. He pounded sticks into the ground around

his house to protect his family from evil spirits.

About this time Simon’s friend Samuel attended some evangelistic

meetings held by Seventh-dayAdventists. He became convinced that he

was hearing the truth and surrendered his life to Christ.

Samuel visited Simon and shared what he had learned at the meetings.

He urged Simon to leave his witchcraft and follow Christ, but Simon

refused. Samuel continued visiting his friend and sharing his faith. One

day Samuel asked Simon, “What will be your future if you don’t turn your

life over to Christ?” Samuel’s words pierced Simon’s heart, but still he

refused to leave his witchcraft.

On one visit Simon told Samuel that he must never eat sweet potatoes or

peanuts that have been baked in a fire or he would die. Samuel answered,

“I will eat those foods, and God will protect me.”

Samuel went home and prayed that God would protect him as he

showed his friend that God was stronger than the spirits. Then he returned

to Simon carrying the forbidden foods. He put the food into Simon’s

cooking fire. The men talked as the sweet potatoes and peanuts roasted.

Then Samuel pulled them from the fire and ate them. He didn’t die; he

didn’t even look sick. Samuel told his friend, “You have seen for yourself

that God is more powerful than the devils in which you trust.”

That night Simon couldn’t sleep. He found the Bible he had discarded

and opened it at random to Hosea 4:12. There he read, “ ‘They consult

a wooden idol and are answered by a stick of wood. A spirit of prostitu-

tion leads them astray; they are unfaithful to their God’ ” (NIV). Simon

trembled as he read God’s words.

When Samuel returned, Simon told him, “I no longer trust in the sticks

that surround my house. Please help me remove them.” Samuel prayed,

and the men removed the sticks. Then Simon accepted Samuel’s invita-

tion to worship with him on Sabbath. Simon and his wife attended the

Adventist church that Sabbath and gave their hearts to God.

“We praise God for patiently calling us to follow Him,” Simon says.

“Now we invite others to come and learn this wonderful truth that Samuel

shared with us.”

Our mission offerings help support the work of lay evangelists and

Global Mission workers such as Samuel and Simon in dozens of countries

around the world.

Sa m u e l Ba z i k w a n k a n a and Si m o n Bi c u r o are lay workers in eastern Burundi.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*April 2–8

From Exalted to Cast

Down

sa b b a t h af t e r n o o n

Read for This Week’s Study:

John 1:1–3; Col. 1:16,

17; Ezek. 28:12–19; Deut. 8:1–18; Isa. 14:12–14; 2 Cor. 11:14.

Memory Text:

“Thou wast perfect in thy ways from the day that

thou wast created, till iniquity was found in thee” (Ezekiel 28:15).

oday’s memory text has to be one of the most profound in all

revelation. Two crucial words stand out: perfect and iniquity,

with the latter (iniquity) encapsulated by the former (perfect).

What this means is that contained in the idea of being perfect, of having

perfection—even in heaven!—is the potential for iniquity. How could

iniquity be found in a being created “perfect” unless perfection allowed

for it? Iniquity could not arise in a being created perfect unless being

“perfect” included the possibility of it, which it obviously did.

What this text shows is that, in God’s universe, the concept of

“perfect” includes freedom, moral freedom, the ability to choose right

and wrong. How could it not and humans still be moral and free? A

company might be able to program software that blocks employees

from accessing Internet pornography or gambling or other immoral

sites, yet no one would call the software itself “moral” or “free.”

What we have, then, is a being, Lucifer, so highly exalted that even

his garments, his covering, are given special notice in Scripture, yet

he abuses the freedom given him and falls away from the Lord.

What can we learn from his tragic mistake?

*Study this week’s lesson to prepare for Sabbath, April 9.

Su n d a y

April 3

The Creator of All That’s Been Made

Our God is the Creator. John 1:1–3 makes it clear that anything that

was created, that is, anything that once didn’t exist but then existed,

did so only through the action of the Lord.

Someone

once asked the question, “Why is there something

instead of nothing?” It is perhaps the most basic of all questions

that ever could be asked. Read John 1:1–3. How does it answer

that question?

________________________________________________________

This idea is interesting, too, in light of what is known as the big

bang theory, which teaches that our universe, instead of being eternal,

as many believed through the millennia, actually came into existence

billions of years ago. Whether the theory turns out to be true or false,

many have seen it as evidence for a God, a Creator, because a lot of

science, a lot of physics, and a lot of math equations were needed

for the big bang to have occurred. And, as one scientist asked, “Who

breathed fire into the equations?”

We know the answer, don’t we?

Scientists now speculate, too, that there are vast sections of the

universe that we cannot see, which are filled with what is called dark

matter and dark energy. What this should tell us, if nothing else, is that

we are very limited in our view of what’s really out there.

Read

Colossians 1:16, 17. What else—and who else—has God cre-

ated that, for the most part, are beyond what we can see every

day? What lessons should we draw from this about how humble

we need to be regarding our knowledge of reality?

________________________________________________________

Notice, too, in those verses that not only were all these things

created by God, they also were created “for Him.” What might

that mean? How can we understand that? What should it mean

for us to know that we, too, were created “for Him”?

Mo n d a y

April 4

A Beautiful and Perfect Being

Among what was created by God, among what once didn’t exist

but then came into existence, was the angelic host. Chief among the

host was the created being known as Lucifer, whose fall is recounted

in Ezekiel 28 in the figure of the king of Tyre.

Read

Ezekiel 28:12–19. What description is given to Lucifer? What

kind of covering did he have, and what might that represent?

________________________________________________________

Describing Lucifer as the “son of the morning,” Isaiah 14:12

records how God pictured him in his unfallen state. In Ezekiel 28:12

God described him as “thou sealest up the sum”; the word sum could

be translated as “pattern” or “You set a seal to your completeness.”

—The SDA Bible Commentary, vol. 4, p. 675.

Lucifer also carried the description of “day star” or “shining one”

(Isa. 14:12, ASV and NLT). In Hebrew, htlel (shining one) and its

equivalents in related languages commonly were applied to the planet

Venus when it appeared in unrivaled brilliance as the morning star.

Imagine wearing a garment, a covering, made perhaps of rubies,

diamonds, topaz, beryl, onyx, jasper, sapphire, emerald, chrysolite,

and turquoise mounted on gold. Even though we might attempt to

visualize the colors of Lucifer’s covering (red, yellow, green, azure

blue, turquoise, olive green), our earthly vision of the heavenly jewels

and the majestic colors never would allow us to admire the robe as

the angels could. As a heavenly being adorned in such splendor and

with the highest position among them, Lucifer must surely have had

the respect and affection of all the other angels.

The angels desired to do as they were bidden. They reflected the beauty

of their Creator and praised Him for their privilege of living in a paradise

of celestial harmony. Their constant praise for their Maker inspired an

unselfish love for each other, and, as long as this was their only desire,

they lived in a constant, unequaled, and loving environment.

In this heavenly environment, harmony, perfection, love, and

adoration reigned—a picture that we, as human beings, can barely

imagine.

How could we imitate the heavenly environment with harmony,

perfection, and love in our homes, workplaces, and churches?

Discuss specific ways our earthly existence could better reflect

our God’s glory and His love.

Tu e s d a y

April 5

The Fall of a Perfect Being

However hard it might be for us, with our limited view of reality, to

envision it, Lucifer must have been an incredible-looking being. Look

at the description of him again in Ezekiel 28: wise, beautiful, dressed

in all these majestic stones. He must have been something!

If we look carefully at Ezekiel 28:13, we can notice an interest-

ing point. After talking about all these precious jewels that were his

covering, the text says, “ ‘ “on the day you were created they were

prepared” ’ ” (NIV). Lucifer’s coverings, his garments, as they were,

simply reflected his exalted position. As we’ll see throughout this

quarter, garments can reveal a great deal about our station and posi-

tion. Thus, if garments hint at anything, it was that Lucifer was an

exalted and lovely being, one with power and influence.

Read

Ezekiel 28:17. According to this text, what helped bring

Lucifer’s downfall? What important message should we take

from this for ourselves?

________________________________________________________

The irony in all this is that however wonderful Lucifer’s coverings,

however beautiful his person, however wise he was, where did it all

come from? Of course, whatever Lucifer had, whatever he achieved,

whatever the wonderful garment that covered him, it all was from

God. Again, we are dealing with a created being: his covering, his

beauty, and his wisdom were all gifts from God. Without the Lord, he

would have had nothing and been nothing.

And yet, somehow, a being who lived closest to God forgot that

important point.

Read

Deuteronomy 8:1–18. What principle is found here that is

reflected in what happened to Lucifer?

________________________________________________________

How easy, especially in times of prosperity and wealth, to forget

just how dependent we are upon the Lord for everything. What

daily and practical things can we do to help us keep from falling

into the trap of looking at our “beautiful garments”—our wis-

dom, our success, our prosperity, in whatever form these come—

and forgetting just how dependent we are on the Lord for it all?

We d n e s d a y

April 6

Wanting to Be God

“ ‘ “You were on the holy mount of God; you walked among the

fiery stones” ’ ” (Ezek. 28:14, NIV).

Ezekiel used a figure of speech that represents the placement of

God’s government or heaven itself. When Ezekiel described Lucifer

on the mountain of God, his words showed the high position that

God gave to this created being and the privileges that were granted

him. Other instances in the Bible indicate that a mountain experience

was of great meaning. For instance, Moses ascended a mountain to

meet God (Exod. 19:20), and Jesus and three of the disciples met on

a high mountain where Jesus experienced the Transfiguration (Matt.

17:1, 2).

In “Thou hast walked up and down in the midst of the stones of

fire” (Ezek. 28:14), again the prophet Ezekiel uses symbolism to

indicate the presence of God: “stones of fire.” The Lord appeared to

Moses, Aaron, and the other leaders in this way: “And they saw the

God of Israel: and there was under his feet as it were a paved work of

a sapphire stone, and as it were the body of heaven in his clearness”

(Exod. 24:10).

In spite of all of Lucifer’s privileges, he allowed the wrong thoughts

to enter and to fester in his mind, thoughts that eventually led to

actions and to his rebellion and ruin.

Read

Isaiah 14:12–14, another depiction of Lucifer’s fall. What

principles are in play here, and what can we learn from them for

ourselves amid our own temptations and struggles?

________________________________________________________

The ancient Romans often believed that when an emperor died, he

became a deity, which explains Vespasian’s dying words, “Oh, my, I

think I’m becoming a god.”

The temptation to play God can be more subtle than most of us

realize. When we judge people’s motives, when we take for ourselves

prerogatives that don’t belong to us, when we seek to control others

in ways that are inappropriate—are we not, in our own way, seeking

to play God?

Dwell more on the subtle ways we all might be in danger of

seeking to put ourselves in the role of God. How might you have

done the same thing? What is, really, the only cure for this dan-

gerous but often subtle deception?

Th u r s d a y

April 7

Satan on Earth

“No wonder, for even Satan disguises himself as an angel of

light” (2 Cor. 11:14, NASB).

As we all know so well, Satan’s fall didn’t impact only heaven but

affected earth, as well, and his fall and rebellion in heaven are mani-

fested here on earth in what we call the great controversy. It’s real, it’s

bitter, and it involves all of us.

Read

Revelation 12:7–12. What is this passage talking about, and

what caution—and at the same time, hope—can we take from

these verses?

________________________________________________________

Fortunately, because of the Cross, because of what Jesus completed

for us there, we know how it will turn out in the end. Victory is assured

for all who are covered in the robes of Christ’s perfection. Hence, Satan

works diligently to try to keep as many as possible from finding the sav-

ing righteousness that guarantees them a place in eternity.

Read

2 Corinthians 11:14 again, paying close attention to the context

in which Paul is writing. What important message should we take

from this passage for ourselves?

________________________________________________________

Satan works in various ways to deceive us, to turn us from a saving

relationship with Christ, and he’s not averse to using other professed

Christians to do just that. Indeed, that often can be his most effective

ploy.

Spiritual danger lurks all around us (1 Pet. 5:8). The important thing

for all of us to remember, however, is that we’re dealing with a defeated

foe: the devil has lost, his ruin is sure, and his reign will end. Yet, in and

of ourselves we cannot fight him and win. Our only hope and strength are

found in the One who has defeated him already, and that is Jesus. His vic-

tory is ours, as long as we claim it for ourselves in faith and obedience.

What are the subtle ways the devil can slowly but surely, step-by-

step, undermine our faith if we are not careful? What day-by-day

choices can we make to ensure that he doesn’t succeed?

fr i d a y

April 8

Further Study:

Read Ellen G. White, “Why Was Sin Permitted?”

pp. 35–43, “The Tabernacle and Its Services,” p. 349, in Patriarchs

and Prophets; “The Light of Life,” p. 464, in The Desire of Ages.

Read also The SDA Bible Commentary, vol. 4, pp. 675, 676.

“When Satan seeks to cover the people of God with blackness, and

ruin them, Christ interposes. Although they have sinned, Christ has

taken the guilt of their sins upon His own soul.”—Ellen G. White,

Christ’s Object Lessons, p. 169.

“Sin entered the world by the defection of one who stood at the

head of the holy angels. What was it that wrought so great a change,

transforming a royal, honored subject into an apostate? The answer

is given, ‘Thy heart was lifted up because of thy beauty; thou hast

corrupted thy wisdom by reason of thy brightness.’ Had not the Lord

made the covering cherub so beautiful, so closely resembling his own

image; had not God awarded him special honor; had anything been

left undone in the gift of beauty and power and honor, then Satan

might have had some excuse.”—Ellen G. White, General Conference

Daily Bulletin, March 2, 1897.

Discussion Questions:

l Dwell more on the idea of morality and freedom. Can there be

true morality apart from freedom? Are actions that are deemed

moral really moral if they are forced, if they don’t come from

free choice? Discuss.

l No matter how much Satan had, it wasn’t enough. In what

ways do we find ourselves manifesting that same attitude? How

can we stop ourselves from following down this ruinous path?

l In class, read over Revelation 12:7–12 and discuss what those

texts mean in light of how we are to live, particularly verse 11:

“And they overcame him by the blood of the Lamb, and by the

word of their testimony; and they loved not their lives unto the

death.”

l Dwell more on the idea of how we can make ourselves out to be

God. What does it mean? How might this trait be manifested in

our lives without our even realizing it?

l Read again the first Ellen G. White quote above, about Christ

taking our guilt upon Himself. What exactly does that mean?

What hope can we take from that promise for ourselves? What

will happen to those who refuse to believe that this promise is

applied to them personally?

tor

i n S i d e

Nagging Questions

by da n i e l Sa f c i u

I grew up in Romania during Communist times. My parents were

Seventh-day Adventists, and they risked everything to teach us about their

faith and model Christian behavior. But in spite of their efforts and

prayers, I chose to believe evolution rather than the faith my parents had

taught me.

I lost my faith in God and stopped attending church, stopped obeying

the Ten Commandments, and stopped keeping the Sabbath. I declared

myself an atheist, which broke my mother’s heart. I was uncomfort-

able being the only unbeliever in my home, so I left home and set out to

escape from Romania. I slipped across the border in hopes of escaping

the Communist world, but I failed repeatedly; and each time I tried, I was

sentenced to time in prison.

Later I was caught stealing cars and was sent to prison again. There I

met a doctor who was a political prisoner. I told him I didn’t believe in

God, and he said, “Why? Even Einstein believed in God.” I wondered, Is

this man right? Does God really exist after all? I began to wonder how

such scientific phenomena as gravity and electromagnetic force could

exist unless Someone created them. I prayed, “God, if You exist, help me

believe.” About this time, Communism fell in Romania.

Without warning I was sent to another prison. Two days after I

arrived, a guard asked me, “Do you want to attend a small meeting for

Christians?” I went, and to my surprise I recognized people I had known

from the Adventist church during my childhood. One was my cousin. He

gave me some books to read. One was on creationism and science. I read

them and found answers to my questions. I continued attending the small

group, and I felt God changing my life. I surrendered my life to Christ and

was baptized after I was released from prison.

I joined a group who ministers to prisoners because I understood their

situation and their needs. Today I work with former prisoners, helping

them adjust to society, find housing and work, and make something of

themselves. I’m raising funds to set up a book bindery and other voca-

tional training programs for ex-convicts.

God has brought me full circle. I knew the truth but let it go; then I

struggled with disbelief until I was willing to listen to God’s voice again.

Now I am helping others who’ve walked the same path as I have.

Your mission offerings are helping so many people find new meaning

in life. I’m one of them.

da n i e l Sa f c i u is a carpenter. Originally from Romania, he now lives in Belgium.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*April 9–15

A Garment of Innocence

sa b b a t h af t e r n o o n

Read for This Week’s Study:

2 Tim. 3:16, 17; Luke

21:36; Gen. 2:20–25; 2:15–17; 3:6–11, 21.

Memory Text:

“So God created man in his own image, in the

image of God created he him; male and female created he them”

(Genesis 1:27).

s we have studied, Lucifer’s fall wasn’t limited to heaven. He

has brought his wiles and deceptions to earth, as well. What’s

amazing, too, is how successfully he has perverted the most

obvious truths of God’s Word and has made millions believe the

opposite of those truths.

For instance, Genesis is so clear: humans started out at the top of the

earthly “food chain.” They were created, immediately, in the “image

of God.” This image wasn’t something that evolved over billions of

years from natural processes. Evolution teaches the opposite—that

humans started out at a lower level (as microbes) and eventually,

through a brutal process of violence and death, clawed their way up

the food chain. Scripture, in contrast, teaches that humans started

out at the top, in the image of God, and through sin began a steady

descent.

This week, with some garment imagery that appears in Genesis,

we’ll take a look at how that descent began and what the only solu-

tion is.

*Study this week’s lesson to prepare for Sabbath, April 16.

Su n d a y

April 10

The First Days

Skim

through the first two chapters of Genesis. Try to imagine what

this earth, fresh from the hand of the Creator, must have been

like, a world untainted by sin. In what overt ways does our world

today differ from what it was like back then?

_______________________________________________________

Adam and Eve were put in an environment beyond our wildest

imaginations—a stunning home in a gorgeous garden with animals

and other creatures as loyal friends. They reveled in the spectacular

scenery, the scented flowers, the birds, and the animals, and in God’s

love and in their love for each other. They neither wanted nor needed

anything more, and they tended the Garden as they were bidden by

their Maker. Adam and Eve surely looked forward to their Master’s

visits as they strolled together in the Garden and actively communi-

cated with Him. They knew that He loved them, and in return, their

love for Him increased each day.

Adam’ and Eve’s

connection with their Maker and their Master

developed and grew through these cherished daily contacts, in a

world that didn’t know sin and the decay and devastation that

sin always brings. How might we have a similar relationship with

our Creator, but now in a world long corrupted by sin? See 2 Tim.

3:16, 17; Luke 21:36; Matt. 6:25–34; John 17:3.

________________________________________________________

Adam and Eve held open-faced communion with the Lord, a

privilege that we don’t have now. However, we do have the privilege

of living our lives in constant connection with the same God as did

Adam and Eve. Sure, sin has gotten in the way. But through Jesus,

who has connected heaven to earth with bonds that never can be bro-

ken, a way has been paved for us to live as closely and intimately with

our Creator as is possible now.

How intimately and closely do you walk with God? As you mull

over your answer, ask yourself, What things am I doing that

strengthen that intimacy, and what things break it? What choices

must you make if you want a closer walk with your Lord?

Mo n d a y

April 11

Naked but Not Ashamed

It’s very hard for us—whose concepts of the world, of reality, of

everything, actually, are filtered and tainted and distorted by sin—to

imagine fully the moral condition of Adam and Eve in Eden. These

were people who knew no pain, no suffering, no deception, no

betrayal, no death, no loss, and no shame, especially sexual shame

(which is perhaps the most prevalent kind in a world so steeped in the

consequences of sin today).

Read

Genesis 2:20–25. What kind of close relationship and intimacy

between Adam and Eve is revealed in these texts?

________________________________________________________

As “one flesh” (see Gen. 2:24), Adam and Eve were close then, not

only to God but to each other. The text is very clear, very unambigu-

ous: they were naked and not ashamed (vs. 25). Talk about purity and

innocence!

“The sinless pair wore no artificial garments; they were clothed

with a covering of light and glory, such as the angels wear. So long

as they lived in obedience to God, this robe of light continued to

enshroud them.”—Ellen G. White, Patriarchs and Prophets, p. 45.

Exactly what this light looked like, how it functioned, what its

purpose was, we aren’t told. Only that, even with it, they still were

deemed “naked.” The fact that they weren’t ashamed must have

meant that this covering of light didn’t completely hide their naked-

ness, but in that sinless environment it didn’t matter, for no shame

existed.

In a sense, the emphasis on nakedness seems to reveal the kind of

physical closeness the sinless couple enjoyed. There was an open-

ness, a transparency, an innocence about them and all that they did

that allowed for this state of affairs. They lived in complete honesty,

openness, and freedom before each other and before God. It was,

after all, how the Lord had ordained it. How nice it must have

been.

How much openness and transparency exist in your own life?

Or are you constantly hiding things, cutting moral corners,

cloaking yourself in coverings that don’t reveal what’s really

going on? (See Matt. 10:26.) If the latter, what aspects of your

life must you start to change?

Tu e s d a y

April 12

The Test

Last week’s lesson talked about a crucial truth: the freedom that

God allows all His moral beings. Again, without that freedom, they

might be able to do moral things, in the same way that a house alarm

that protects people from crime does something “moral,” yet who

would call the alarm itself moral? In the same way, beings who have

no choice but to do the right thing aren’t moral either. Only free

beings can be moral ones.

A simple test was given to Adam and Eve, to see whether they

would—in their freedom—obey the Lord. It was, in a sense, a time of

probation for these free creatures. Freedom means just that, freedom,

and they had to prove that they would do the right thing with the

freedom given them.

Read

Genesis 2:15–17, the probationary test given to Adam (and,

eventually, Eve). Think about the environment in which this test

was given. Why did that environment make their transgression

that much more egregious?

________________________________________________________

Read

Genesis 3:1–4. Look carefully at what Satan said to Eve. What

unfortunate truth did he mix in with all his lies?

________________________________________________________

It’s interesting that the tree was of both “good and evil.” God,

obviously, didn’t want to keep Adam and Eve from good. Indeed, the

whole world God had created, including them, was good, even “very

good” (Gen. 1:31). It was from the knowledge of evil that the Lord

wanted to spare them.

Which is not hard to understand, is it? Even in our fallen world,

what parent doesn’t want to protect his or her children from the

knowledge of evil? How much more so, then, did God want to protect

Adam and Eve from evil, from the knowledge of the one thing that

would cause them to lose their garments of light and to know shame,

suffering, and death?

Evil doesn’t always come in blatant manifestations, which are

so easy to see and detect and, often, avoid (after all, how many

people are serial killers and the like?). There are, however,

very subtle manifestations of evil. What might these be? How

can we learn to identify these forms of evil and then to protect

ourselves from them?

We d n e s d a y

April 13

A New Set of Clothes

As we know all too well, Adam and Eve failed their test, even one

as simple as that. To call the results tragic would, of course, be the

greatest understatement in human history. Tragic hardly conveys the

horrible results of our first parents’ disobedience.

Read

Genesis 3:6 –11. What was the first thing that happened to

Adam and Eve (which is exactly what Satan, in verse 5, said

would happen) after they fell, and what does that mean? What

did it imply the results of their transgression were?

________________________________________________________

Their eyes were opened, just as Satan said they would be, only

now they were seeing the world and reality differently than they ever

had before. All through those verses, the theme of their nakedness

reoccurs. It’s the controlling motif in the section. Their fall from

innocence, their transgression, and their new relationship to God and

to each other are all expressed in the theme of their now knowing that

they are naked.

Notice, too, the Lord’s question to them: “ ‘Who told you that you

were naked?’ ” (vs. 11, NIV). It implies that in their innocence they

never realized their nakedness, that it just seemed a natural way to be,

and so they didn’t give it any thought. Now, though, not only did they

think about it, they were dominated by the shame that it brought.

What

is the significance of Adam and Eve’s response to their naked-

ness?

________________________________________________________

Imagine Adam and Eve hiding behind some bushes, looking at

themselves with mouths agape and attempting to cover themselves

before the Lord. Looking at the possibilities for coverings, they must

have decided that the fig leaves were the best. Thus, here we have

the first lesson in salvation by works, in humans attempting to solve

the problem of sin by their own works and deeds. As pathetic as their

attempts were then, they are no more so than ours are today.

Th u r s d a y

April 14

Animal Skin

“And the Lord God made for Adam and for his wife garments

of skins, and clothed them” (Gen. 3:21, RSV).

Yesterday we saw Adam’s and Eve’s response to their sin; today

we’ll look at God’s. In the above text, we have, in a sense, the gospel

message prefigured.

First, we can see that Adam’s and Eve’s fig-leaf covering was not

adequate. If it were, there would have been no need to kill innocent

animals in order to clothe the fallen couple. In the same way, all our

efforts to keep the law well enough to be saved are inadequate. If

working our way to salvation were adequate, Christ would not have

had to die for us. Just as fig leaves would have been less costly and

traumatic than the death of innocent animals, so, too, our works would

have been cheaper than the death of Jesus. In both cases, our works,

fig leaves, couldn’t suffice; that’s why Jesus had to die for us; that’s

why innocent animals needed to be slain. It could be no other way

(Gal. 3:21, Rom. 3:21–28).

Second, what’s the main difference between fig leaves and animal

skins? What inevitably comes from the latter that doesn’t from the

former? Of course, the answer is blood. That alone should tell us how

the gospel appears in Genesis 3:21 (see Lev. 17:11; Rev. 12:11; 1 Pet.

1:18, 19; Heb. 9:22).

Third, perhaps the most insightful part of the text is the last part, in

which it says that “[He] clothed them” (Gen. 3:21). The Hebrew is

clear: it was the Lord who placed the animal skins on Adam and Eve. It

was His act, it was what He did for them that covered the shame of their

nakedness. As we saw yesterday, the immediate consequences of their

sin were revealed in the nakedness motif; now, however, God Himself

solves the problem by clothing them Himself, in a covering made from

innocent animals who were slain. The text says only that a “skin” cov-

ered them; it doesn’t tell us what kind. It might not be hard to make a

correct guess, though, would it? (See Gen. 22:8, John 1:36, 3:16.)

Thus, right from the start, the Lord revealed the plan of salvation.

However horrible Adam’s and Eve’s sin, it wasn’t greater than God’s

grace to save them from it, a point we should never forget ourselves.

Dwell on the wonderful promise of salvation by faith in Jesus.

Dwell on the promise that our salvation is found in what He

has done for us and not in what we can ever do for ourselves.

How can we learn to make the promise of the gospel, of Christ’s

righteousness as our own robe, the center and foundation of our

lives and our walk with the Lord?

_____________________________________________________

fr i d a y

April 15

Further Study:

Read Ellen G. White, “The Creation,” “The Tempt-

ation and Fall,” and “The Plan of Redemption,” pp. 44 –70, in

Patriarchs and Prophets.

“The white robe of innocence was worn by our first parents when

they were placed by God in holy Eden. . . . Nothing can man devise to

supply the place of his lost robe of innocence. . . . Only the covering

which Christ Himself has provided can make us meet to appear in God’s

presence. This covering, the robe of His own righteousness, Christ will

put upon every repenting, believing soul. . . . This robe, woven in the

loom of heaven, has in it not one thread of human devising. Christ in

His humanity wrought out a perfect character, and this character He

offers to impart to us.”—Ellen G. White, Maranatha, p. 78.

“The Lord Jesus Christ has prepared a covering, the robe of his

own righteousness, that he will put on every repenting, believing soul

who by faith will receive it. . . . Then when the Lord looks upon the

believing sinner, he sees, not the fig-leaves covering him, but his own

robe of righteousness.”—Ellen G. White, Advent Review and Sabbath

Herald, Nov. 15, 1898.

Discussion Questions:

l Read Genesis 3:6. What were the avenues to Eve’s soul that

the devil was able to take advantage of in seeking to make her

fall? How do these same things work for him today, as well?

l Dwell more on the centrality of nakedness in the Eden nar-

rative. What else can we take from this idea that could help us

understand what was going on there?

l Read the two Ellen G. White quotes in Friday’s study. How is

the wonderful truth of the gospel revealed in those words?

l Look at Hebrews 5:14: “But strong meat belongeth to them

that are of full age, even those who by reason of use have their

senses exercised to discern both good and evil.” Dwell more on

the whole question of evil. What do we mean by the term evil? Is

it something that is always absolute and unchanging? Or is evil a

relative term, in that what some cultures deem evil other cultures

might deem good, or that what was once deemed evil in one cul-

ture now no longer is? How much does culture itself influence our

concept of what is and isn’t evil? How can we step beyond our

culture and know for sure what is good and what is evil? How are

we to understand Isaiah 5:20: “Woe unto them that call evil good,

and good evil; that put darkness for light, and light for darkness;

that put bitter for sweet, and sweet for bitter”?

tor

i n S i d e

Seeing the Light

by fa u S t i n o me n d e z

Life for my family was hard. I sold bread on the streets of Veracruz,

Mexico. But I used a good portion of my income to buy cigarettes and

alcohol. Then one day a blind man stopped to buy some bread. Orestes

was friendly and invited me to his house for a drink of water. After that

he often stopped to talk to me.

Orestes loved to talk about God, and when he invited me to study the

Bible, I agreed. My wife and I belonged to another church, and she didn’t

understand why I wanted to study the Bible with someone from another

faith. But I told her I needed to know more about God, so she agreed to

study with me.

My sister joined us for the Bible study, and we often talked about how

our new knowledge of God was influencing our faith. But we hesitated to

make a decision to change churches. Then, suddenly, my sister died in an

automobile accident.

My wife and I realized how unsure the future is and that we mustn’t

delay in acting on what we knew was the truth. So, when the man teaching

us the Bible invited us to church, we went. The people of the church were

friendly and kind; we felt welcome.

Saturday had been my busiest day selling bread. I didn’t think we could

survive unless I worked on Saturday. But when I tried to sell bread on

Saturday, God didn’t bless my business. I realized that I was losing God’s

blessing by not obeying Him in this matter. I stopped selling bread and

found work that wouldn’t require me to work on Sabbath.

I realized that smoking and drinking were wrong, and I stopped buying

cigarettes and alcohol. The money we save more than pays for our tithes

and offerings.

I’m convinced that we’re where God wants us to be. I invite others to

church, and we have started a small group that meets in our house.

Our church is growing, and I pray that one day soon we’ll have a church

building in which to worship and invite our friends. I want to bring my

large family—my ten brothers and sisters, their children, and many other

relatives—to God. I want them to know that His truth is for today, for

us.

Your mission offerings helped support the work in our country, so a

blind man could show us the light of God’s love. And a recent Thirteenth

Sabbath Offering is helping to build a church in our city so others can

come to Christ, as well. Thank you!

fa u S t i n o me n d e z shares his faith in Veracruz, Mexico.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*April 16–22

The Coat of Different

Colors

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Gen. 29:21–30:24; 34;

37; 42:13; 1 Cor. 9:24–26.

Memory Text:

“Now Israel loved Joseph more than all his chil-

dren, because he was the son of his old age: and he made him a

coat of many colours” (Genesis 37:3).

he seed (so to speak) for this whole story began in Genesis

29, with Jacob and his wives and concubines. One father, four

mothers, and about a dozen children between them: one didn’t

need to be a prophet to know beforehand what a dysfunctional and

dismal family this would turn out to be.

How much better had Jacob followed the earliest archetype

example, the one from Eden: one husband, one wife. Period. This was

the ideal model for all homes, for all times.

But as we have seen, God created us free beings, and that freedom

includes the freedom to do wrong. Symbolic, perhaps, of the mistakes

that Jacob made, the famous “coat of many colors” reveals how one

mistake can lead to others and others, with consequences far beyond

our control.

How much better, then, to nip sin in the bud before it devours us

and those we love.

*Study this week’s lesson to prepare for Sabbath, April 23.

Su n d a y

April 17

The Genesis of a Family Disaster

Life, as we all know, doesn’t come sealed off, in distinct and sepa-

rate categories or sections. Everything impacts just about everything.

In fact, Einstein’s theory of general relativity teaches that all matter in

the universe has a gravitational pull on all other matter. That is, your

body exerts a gravitational pull not only on your neighbor but on the

sun and everything else in the created world, as well.

Of course, we don’t need a lesson in physics to recognize the reality

of how the deeds and actions of one person can radically, and even

tragically, impact others, even generations later. Who we are, where

we are, why we are what we are—these all have been affected to some

degree by the actions of others completely out of our control. Thus,

we need to be careful regarding the things we say and do; for who

knows the impact, short-term and long-term, and either for good or

for ill, that our deeds and words will have on others?

Read

Genesis 24 and 29:21–30. What kind of family is being created

here? What lesson should this reveal to us about how following

customs of the world, especially when they go against principles

of truth, can lead to disaster?

________________________________________________________

“The sin of Jacob, and the train of events to which it led, had not

failed to exert an influence for evil—an influence that revealed its bit-

ter fruit in the character and life of his sons. As these sons arrived at

manhood they developed serious faults. The results of polygamy were

manifest in the household. This terrible evil tends to dry up the very

springs of love, and its influence weakens the most sacred ties. The

jealousy of the several mothers had embittered the family relation, the

children had grown up contentious and impatient of control, and the

father’s life was darkened with anxiety and grief.”—Ellen G. White,

Patriarchs and Prophets, pp. 208, 209.

What things have you been handed that were beyond your con-

trol? A lot, isn’t there? Right now, think about some important

decisions you are going to make. Ask yourself, How might these

choices impact others, and is that what I really want to see hap-

pen?

_____________________________________________________

Mo n d a y

April 18

Joseph and His Brothers

Sibling rivalry, even in the most traditional of homes, can be bad

enough. But in this mix, it turned into a festering brew, for in it were

ingredients such as hatred and jealousy and favoritism and pride that

led eventually to disaster.

For starters, the brothers of Joseph weren’t exactly the sweetest lot

of young lads, were they?

Read

Genesis 34. What does this chapter tell us about the brothers’

characters?

________________________________________________________

Then, too, there was the issue of Joseph’s dreams (Gen. 37:5–11),

in which the whole family bows in obeisance toward him. If the broth-

ers didn’t like him beforehand, these dreams would only increase their

dislike. In fact, that’s exactly what Genesis 37:8 says.

But there’s more.

Read

Genesis 37:2. How would this only make relations worse

between Joseph and his brothers?

________________________________________________________

No one likes to be tattled on, and regardless of how bad the broth-

ers’ conduct was, they surely didn’t appreciate Joseph telling on

them to their father. Though the text doesn’t say specifically what

they were doing, considering their past conduct, it most likely was

something that needed to be dealt with before they brought even more

shame and reproach on themselves and their family.

Finally, too, perhaps the biggest issue was that, as the Bible comes

out and says, “Now Israel loved Joseph more than all his children”

(Gen. 37:3). The brothers weren’t stupid; they had surely picked up

on their father’s attitude, and that could have made a bad situation

worse.

Hence, however inexcusable the brothers’ actions were toward

Joseph, this background helps us better understand what led to them.

We all, to some degree, are trapped in our circumstances. Things

happen that are beyond our control. The questions for us always

must be, then, How do I respond to these circumstances? Do they

dominate me to the point that I compromise my principles, or do

I allow my principles to guide me through my circumstances?

Tu e s d a y

April 19

The Coat of Many Colors

The bad characters of the brothers stood out even more in contrast

to the character of Joseph.

“There was one, however, of a widely different character—the

elder son of Rachel, Joseph, whose rare personal beauty seemed but

to reflect an inward beauty of mind and heart. Pure, active, and joy-

ous, the lad gave evidence also of moral earnestness and firmness.

He listened to his father’s instructions, and loved to obey God. The

qualities that afterward distinguished him in Egypt—gentleness,

fidelity, and truthfulness—were already manifest in his daily life. His

mother being dead, his affections clung the more closely to the father,

and Jacob’s heart was bound up in this child of his old age. He ‘loved

Joseph more than all his children.’ ”—Ellen G. White, Patriarchs and

Prophets, p. 209.

Read

Genesis 37:3, 4. How did this act by their father make the situ-

ation worse?

________________________________________________________

The costly coat, given to Joseph by a doting father and beauti-

fully woven in a variety of colors, certainly was finer than any of his

brothers’ cloaks and was a kind of garment usually worn by people

of distinction. The brothers no doubt assumed that their father would

bestow further honors upon this child, and that could mean that he

would get the birthright. They could have easily read into it that

Joseph would get the greater inheritance. Whatever the father meant

by giving Joseph the coat—and it could simply have been a token of

love and nothing more—it was a big mistake, for it fanned even more

the flames of hatred in the brothers’ hearts toward Joseph.

In a sense, the coat symbolizes earthly honors and earthly distinction—

earthly and, therefore, temporal and superficial in the end. In writing the

story, however, Moses placed the coat in the context of Jacob loving

Joseph more than the other children, and thus, it was also central in the

context of their hatred for him and what that hatred led to.

Have you ever been given a worldly honor? How good did you

feel at the time? How long before the euphoria or the sense of

satisfaction or whatever good feeling you had wore off, and the

honor came to mean little or nothing? What lesson should you

take from that? See 1 Cor. 9:24–26.

_____________________________________________________

We d n e s d a y

April 20

The Coat Stripped

Read

Genesis 37:12–25. What great contrast between good and evil

is seen here, between innocence and treachery?

________________________________________________________

Not only did Joseph’s brothers plot his death, they also planned in

advance just what they would tell their father. Oh, Father. We’re so sorry.

We found this coat. Is it Joseph’s? If so, then a ferocious animal must

have devoured him. It’s hard to imagine how people could be so full of

hatred toward their own brother that they could do something like this.

Read

Genesis 37:23. What is significant about what happened there?

________________________________________________________

The first thing the brothers talked about when they saw Joseph from

afar was the dreams, which made their hatred for him grow. Now,

once and for all, they would see what would come of those dreams.

It’s interesting to note that the first recorded act against Joseph by

his brothers was the stripping away of his coat. The Hebrew makes it

clear that they were talking about the much-hated coat, the one that

their father had made for him. The text stresses that it was “on him.”

Along with everything else, to see him approach wearing the coat

must have only added to their anger.

Thus, here we can see the brothers attempting to undo all the

things that caused them so much hatred and anger. The coat for them

symbolized all that they hated about their brother, all the good things

about him and the bad things about themselves. It must have been

with a lot of joy, glee, and satisfaction that they stripped off the coat.

Now, suddenly, without that fancy garment, which symbolized what

they feared was Joseph’s superiority over them, Joseph was helpless

before those who, according to his own dreams, were one day to bow

down before him.

Look at how irrational the brothers’ actions were as a result of

their emotions. How often do we allow our emotions to drive us

to do irrational things? How can we learn to keep our emotions

under the power of God and thus spare ourselves (and often

others) from the terrible consequences of things done in fits of

deep emotion?

Th u r s d a y

April 21

“Thy Son’s Coat”

“So they took Joseph’s tunic, and slaughtered a male goat and

dipped the tunic in the blood; and they sent the varicolored tunic and

brought it to their father and said, ‘We found this; please examine it

to see whether it is your son’s tunic or not’ ” (Gen. 37:31, 32, NASB).

How could they, the sons of a loving father, stoop so low as to hand

their father the cloak he had given his son, now splashed with blood,

and ask him to identify it? Maybe even a day before they had com-

mitted this crime, nothing like it had entered their minds. But once we

start on a trail of sin, who knows where it will lead?

Read

Genesis 37:26–36. What is revealing about the language the

brothers used before their father?

________________________________________________________

Notice, the brothers’ question referred not to “our brother’s coat”

but to “your son’s coat.” The coldness, the callousness, is amazing.

Perhaps, too, it was a kind of unconscious defense mechanism for them.

It wasn’t “our brother’s” coat that they found but, rather, “thy son’s

coat”—a way to limit in their own minds the evil that they had done.

Thus, the coat had a role both in the beginning and in the end. A

symbol of the relationship between Jacob and Joseph, it now was

covered in blood, a symbol of Joseph’s “demise” and what they all

assumed would be the end of Joseph and all their animosity toward

him. No doubt, though, this act solved one problem only to bring on

a host of others. Surely the brothers must have been pained by their

father’s grief. Surely, day by day seeing Jacob mourn, these men must

have struggled with guilt and remorse.

Read

Genesis 42:13, 21–23, 32 and Genesis 44:28. What do these

verses tell us about the long-lasting impact of the brothers’ deeds

on themselves and their family?

________________________________________________________

In the end, the Lord brought good out of the evil that the brothers

had done, but that hardly justifies what they did. However extreme

their actions were, this story should remind us of how quickly sins

can get out of hand, blind us, and lead us to do things that more often

than not lead to tragedy and suffering.

fr i d a y

April 22

Further Study:

Read Ellen G. White, “The Return to Canaan,”

“Joseph in Egypt,” and “Joseph and His Brothers,” pp. 209–240, in

Patriarchs and Prophets; pp. 428–432, in The SDA Bible Commentary,

vol. 1.

“Joseph, unsuspicious of what was to befall him, approached his

brethren with gladness of heart to greet them after his long, weari-

some journey. His brothers rudely repulsed him. He told them his

errand, but they answered him not. Joseph was alarmed at their angry

looks. . . . They accused him of hypocrisy. As they gave utterance to

their envious feelings, Satan controlled their minds, and they had no

sense of pity, and no feelings of love for their brother. They stripped

him of his coat of many colors that he wore, which was a token of his

father’s love, and which had excited their envious feelings.”—Ellen G.

White, The Spirit of Prophecy, vol. 1, pp. 128, 129.

Discussion Questions:

l What other kinds of “coats of many colors” are there? What

are things of the world that we covet, which sooner or later

can be easily stripped from us and defiled in blood? What kind

of worldly honors seem to mean so much and yet, in the end,

really mean nothing at all?

l Think about the context of this week’s lesson and then read

Genesis 45:22. What irony is found there?

l Joseph often has been seen as a type of Christ. Go through the

Joseph story and see what parallels you can find between Christ

and Joseph. Share your answers with your class.

l There’s little doubt the brothers felt great remorse for their

actions. We don’t know what their father did with the bloodied

coat. Perhaps he kept it as a memento of his beloved son. Imagine

how the brothers would have felt each time they saw this coat,

once a symbol of their jealousy, and now a symbol of their guilt.

How can we learn to think before we act and not to do things

rashly? How much different this story would have been had the

brothers known the Lord whom their father served! If the broth-

ers knew how to pray, how to die to self, how to surrender to the

Lord in faith and obedience, none of this would have happened,

and so much pain and suffering could have been spared. How

can we learn not to fall into the same trap that these men did?

tor

i n S i d e

A Passionate Giver

Deok Ja (Dohk jah) watched the Christians enter the church across the

street from her home in southwestern Korea. The children were so well

behaved; she wished her daughters had such friends to play with.

One day a woman knocked on her door and introduced herself as the

wife of the pastor of the church across the street. She offered Deok Ja a

magazine, Signs of the Times

. The pastor’s wife visited often after that,

bringing gifts of vegetables and bread. She invited Deok Ja to attend a

meeting on health, and Deok Ja went, because she wanted to know more

about healthful living. She attended worship services, and in time, she

found Jesus as her Savior and joined the Seventh-day Adventist Church.

God’s love bubbled over in her life, and Deok Ja shared that love with

others. But her husband and children held the first place in her prayers.

Her husband allowed her to worship and to teach their children about

God, but he wasn’t interested in religion. Deok Ja prayed that God would

work a miracle in her husband’s heart and bathed her prayers with kind

words and deeds.

For ten years she prayed and shared God’s love with others, leading

many to Christ. She taught their daughters to do the same. Still her heart

ached for her husband, who told her that he would consider attending

church with her after he retired from public service. Then on New Year’s

Day one year the family shared their wishes for the coming year. One

daughter expressed her wish that the family could be united in Christ.

When Deok Ja’s husband heard that, he responded, “I’ll try.”

He kept his promise and began attending church with the family. One

Sabbath he stood in church and said, “I’m here because I’ve seen God

through my wife, who has prayed for me faithfully for many years.” In

time he surrendered his life to Christ and was baptized. Today Deok Ja’s

husband invites his colleagues to special meetings in the church.

Deok Ja continues to bring people to Christ through every means pos-

sible. Her daughter has caught her mother’s spirit of evangelism and plans

to serve a year in the church’s 1000 Missionary Movement program in the

Philippines.

“Evangelism is giving,” Deok Ja says. “And our church has many great

programs that help us to share God’s love with others. Our mission offer-

ings help make this outreach possible, and when someone gives their life

to Christ, I invite them to share the blessings they’ve received with others.

In this way many will come to know my beautiful Savior.”

de o k Ja lives in southwestern Korea.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*April 23–29

The Priestly Garments of

Grace

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Exod. 32:1–6; Lev. 21:7–22:8;

Exodus 28; Rev. 21:12–14; Heb. 4:14, 15.

Memory Text:

“But ye are a chosen generation, a royal priest-

hood, an holy nation, a peculiar people; that ye should shew forth

the praises of him who hath called you out of darkness into his

marvellous light” (1 Peter 2:9).

ne great theme from the Protestant Reformation is what

has been called “the priesthood of all believers,” the idea—

derived especially (but not solely) from the above text—that

all Christians function as priests before God and that, because they

have Jesus, they don’t need earthly mediators (as in some religious

systems) between them and the Lord. “For there is one God, and one

mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).

After the life, death, resurrection, and high priestly ministry of

Jesus, the old Hebrew system that God had initiated was fulfilled in

Christ. The Levitical priesthood has been replaced and a new order

established, one in which we all are part of the “royal priesthood.”

This week, as we study the garments worn by the priests in the old

system, we can learn a bit about what it means to be priests in the

new.

*Study this week’s lesson to prepare for Sabbath, April 30.

Su n d a y

April 24

Old Covenant Grace

Jesus said it about as clearly as human language could express it:

“ ‘From everyone who has been given much, much will be demanded;

and from the one who has been entrusted with much, much more will

be asked’ ” (Luke 12:48, NIV). It’s a powerful principle, one that we

as Adventists, with all that we have been given (and we have been

given so much!), would do well to take seriously. Just compare the

truths we have been given with some of the other doctrines out there

(eternal torment in hell, Sabbath changed to Sunday, 144,000 Jewish

virgins preaching the gospel when the church is secretly raptured dur-

ing the reign of the antichrist) in order to understand all that we have

been entrusted with.

Hence, it is this principle that makes the sin of Aaron and the

golden calf that much worse.

Read

Exodus 32:1–6. What possible excuse could Aaron have had for

partaking in this flagrant apostasy?

________________________________________________________

The apostasy itself was bad enough, but that Aaron acquiesced in

it seems even more incredible. Think about all that Aaron had been

privileged with. Aaron was right there with Moses from the start

(Exod. 4:27–30); Aaron was Moses’ spokesman before Pharaoh (Exod.

7:1); Aaron cast down the rod that became a serpent (vs. 10); Aaron

smote the waters that turned to blood (vs. 20); and Aaron was part

of a select few who were able to approach the Lord in a very special

way (Exod. 24:9, 10). In short, the man had been given privileges that

few in history ever had, and yet, when a great test came, he failed

miserably.

However, and here’s the amazing thing, God not only forgave

Aaron his sin, the Lord eventually allowed Aaron to wear the sacred

garments as the covenant nation’s first high priest, a type for the high

priestly ministry of Jesus Himself (Heb. 8:1). In other words, though

Aaron was guilty of a terrible sin himself, he was also the recipient

of God’s redeeming grace; grace so great that it not only forgave him

but allowed Aaron to assume a sacred office that, at its core, is all

about God’s grace and mercy and forgiveness. Thus, Aaron’s life is a

special example of mercy and redemption available to all in Christ.

Have you ever failed, even miserably, to live up to what you

have been given? How can you get hope from Aaron’s example

for yourself that all is not lost, even despite your mistakes?

Mo n d a y

April 25

The Priesthood

“And take thou unto thee Aaron thy brother, and his sons with

him, from among the children of Israel, that he may minister unto

me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar

and Ithamar, Aaron’s sons” (Exod. 28:1).

The Levitical priesthood was established during the wilderness

wanderings of the children of Israel (see Gen. 14:18) and was to last

more than fifteen hundred years. Although the concept of a priest-

hood to the Lord had already long existed, the establishment of the

Levitical priesthood provided a clearer view of its role.

As we saw yesterday, despite the enormity of his sin, Aaron was

chosen by the Lord to become the first head of this new priesthood.

This shows that the priests needed to be able to relate to the people

whom they represented before God, because that was exactly what

they were doing: acting as representatives, mediators between fallen

humanity and a holy God. Aaron, as a fallen human being, easily

could relate to the fallen human beings whom he was to represent.

Who would he be to judge others in their sin when he was hardly

innocent himself ?

At the same time, the priesthood was a sacred honor, and the priests

were to represent holiness and purity. After all, they were the ones

who were standing before the Lord in place of the people. They had to

be “holy”; otherwise, what was the point of a priesthood? They had to

be different, not in an arbitrary way (different just to be different) but

different in a sacred sense, a sense that would—while acknowledging

their closeness to those whom they were representing—clearly dif-

ferentiate them from the masses as a whole.

What

were some of the things required of the priests, and what do

you think these things were to represent? Lev. 21:7–22:8.

_______________________________________________________

However difficult some of these concepts are for us today to grasp,

the idea nevertheless should be clear: the priesthood was to be some-

thing different, sacred, and special. Priests were symbols of Jesus, and

their work was to symbolize, in shadows and types, what Jesus would

do in our behalf.

Should we be different from the world around us? If so, why,

and in what ways?

Tu e s d a y

April 26

Priestly Garments

“And these are the garments which they shall make; a breast-

plate, and an ephod, and a robe, and a broidered coat, a mitre,

and a girdle: and they shall make holy garments for Aaron thy

brother, and his sons, that he may minister unto me in the priest’s

office” (Exod. 28:4).

As one studies the earthly sanctuary model, it should be clear that

nothing was left to chance. God gave the priests explicit instructions

on what was to be done. This also is apparent when it came to the gar-

ments that the priests were to wear. Everything was done according

to exact instructions.

Read

Exodus 28, the description of the clothing that was to be made

for Aaron, the high priest, and for the priests in general. Without

getting caught up in intricate details, what spiritual lessons can

we take in general from what is being presented here?

________________________________________________________

“The pattern of the priestly robes was made known to Moses in the

mount. Every article the high priest was to wear, and the way it should be

made, were specified. These garments were consecrated to a most solemn

purpose. By them was represented the character of the great antitype,

Jesus Christ. They covered the priest with glory and beauty, and made

the dignity of his office to appear. When clothed with them, the priest

presented himself as a representative of Israel, showing by his garments

the glory that Israel should reveal to the world as the chosen people of

God.”—Ellen G. White, The Youth’s Instructor, June 7, 1900.

A great deal has been written over the centuries about the supposed

meaning and symbolism of each color and fabric and stone and chain

and the like. Whatever their individual meanings, together they repre-

sented the perfection and holiness and beauty and dignity of “the great

Antitype,” Jesus our true High Priest who ministers in the sanctuary

in heaven (Heb. 8:1, 2).

Notice, too, in the texts the idea of the priests bearing various things

(Exod. 28:12, 29, 30, 38, 42). This, of course, is a crucial theme in

the whole plan of salvation, which the priesthood and sanctuary

symbolized—the idea of Jesus, our Substitute, bearing in Himself our

sins and taking upon Himself the punishment for them. All of this was

foreshadowed through the sanctuary service and the clothing of the

priests, filled with symbolism that represented the character and work

of Jesus in our behalf.

We d n e s d a y

April 27

Breastplate of Judgment

Of all the vestments worn by the priests, the breastplate of judgment

(Exod. 28:15) to be worn by the high priest was the most elaborate and

intricate. The other garments were more like a backdrop to this sacred

part of the priestly vestment. Considerable time, about one-third of the

chapter (Exod. 28:15–30), is spent describing the construction of this

sacred ornament. That alone should indicate something of just how cen-

tral and important it was to the ministry of the priests in the sanctuary.

Read

Exodus 28:15–30. What is the meaning of the different stones?

What does it mean that the priest would “bear the names of the

sons of Israel over his heart”? Vs. 29, NIV; see also Rev. 21:12–14.

________________________________________________________

Here, in a unique way, we see again the theme of the priest, a sym-

bol of Jesus, bearing His people. The Hebrew word there for “bear”

is a common word in the Old Testament for the bearing of sin, some-

thing that the priests would do as part of their ministry (Lev. 10:17;

Exod. 28:38; Num. 18:1, 22). Now, though, it’s used in the context of

the priest bearing the names of Israel; though the immediate context

is somewhat different, the idea is still there: God’s people must be

completely dependent upon the Lord, who forgives them, who sus-

tains them, and who offers them the power to live the holy lives that

He demands from His people (Phil. 4:13).

Notice, too, where the priest bears the names of the people. Upon

his heart. The text specifically mentions that location, a common sym-

bol in the Bible (and in many cultures) that reveals the love and tender

care that the Lord has for His children.

Another important point is that each tribe had a different gem, each

with different qualities, to symbolize the distinctiveness of each tribe

(see Genesis 49). Commentators have seen this as a way to point out

the distinctive differences and traits, not just in the twelve tribes, nor

just in the Twelve Apostles (Rev. 21:14), but of the church as a whole,

which is made of various “living stones” (1 Pet. 2:5, NIV). No matter

how different we all are in personality, character, and gifts, we are

still to be united in purpose under the grace and Lordship of our great

High Priest, Jesus.

What are ways that you have personally experienced the love of

God? How has He shown you that He has you near His heart?

Why is it important to dwell on those experiences, and how can

you draw strength from them, especially in times of trial?

Th u r s d a y

April 28

Jesus, Our High Priest

“Therefore, since we have a great high priest who has gone through

the heavens, Jesus the Son of God, let us hold firmly to the faith we

profess. For we do not have a high priest who is unable to sympathize

with our weaknesses, but we have one who has been tempted in every

way, just as we are—yet was without sin” (Heb. 4:14, 15, NIV). What

hope and promise do you find in these two verses that you can apply

to your own life and in your own struggle with temptation?

________________________________________________________

Because Christ resides today as our Priest in the sanctuary in

heaven, He, in a sense, wears the breastplate on His heart, as well. And

because He “ever liveth to make intercession” (Heb. 7:25) for us, we

should find comfort in the knowledge that our High Priest is touched

with the feelings of our problems, pains, and temptations. Like Aaron,

Jesus had been a human being who knew the trials, tribulations, and

temptations of all humanity; unlike Aaron, however, Jesus was “with-

out sin,” a crucial distinction, for out of His sinlessness we can claim

two wonderful promises: (1) the robe of His righteousness can be ours

by faith, and thus, we know that we stand perfect before God; and (2)

we can have the power to overcome temptation just as Jesus did.

Read

Hebrews 8:10–13. What promises are there for us, and how

should these promises be made manifest in our lives?

________________________________________________________

Here we can see both aspects of what it means to have salvation in

Christ, to be covered in His righteousness. How wonderful is the promise

that the Lord will be “merciful to their unrighteousness, and their sins

and their iniquities will I remember no more” (vs. 12). He is talking about

those who through faith have surrendered to Jesus and have claimed His

New-Covenant promises, those who have His law written in their hearts

and thus obey it, not to achieve salvation but because they already have

it. Clothed in the covering of His righteousness, they now live out that

righteousness in their own lives. That’s the heart and soul of the New

Covenant.

fr i d a y

April 29

Further Study:

Read Ellen G. White, “The Tabernacle and Its

Services,” pp. 347, 348, in Patriarchs and Prophets; “The Lord’s

Vineyard,” p. 288, in Christ’s Object Lessons; “Destroyed for Lack

of Knowledge,” p. 293, in Prophets and Kings; “The Sanctuary,”

pp. 250–253, in Early Writings; “What Is the Sanctuary?” p. 416,

“God’s People Delivered,” p. 646, in The Great Controversy.

“Christ is the minister of the true tabernacle, the high priest of all

who believe in Him as a personal Saviour, and His office no other

can take. He is the high priest of the church.”—Ellen G. White, That

I May Know Him, p. 74.

“We should daily exercise faith; and that faith should daily increase

as it is exercised, as we realize that He has not only redeemed us, but

has loved us, and washed us from our sins in His own blood, and has

made us kings and priests unto God and the Father.”—Ellen G. White,

Sons and Daughters of God, p. 287.

Discussion Questions:

l Read Revelation 1:5, 6, where Jesus tells us about His job

description and then gives us what we might call an “eagerly

anticipated promise.” Discuss what is meant in verse 6 where

He says that He has made us to be “kings and priests” to serve

Him forever.

l Go over some of the other garments worn by the priests as

revealed in Exodus 28. What spiritual lessons and truths can be

found there, as well?

l We have been warned about the danger of pretending to don

the garments of righteousness but not really living a righteous

life. Talk about ways to evaluate our own motives and actions.

How can we know if we really are wearing His robe of righteous-

ness or if we are just fooling ourselves? What are ways to know

if we are covered or if we are really walking around in the shame

of our nakedness?

l Discuss the idea from Sunday’s lesson about the grace and

forgiveness extended to Aaron. This man, who had been given a

high responsibility, failed to live up to that responsibility, and,

as a result, tragedy ensued. And yet, Aaron eventually was given

an even greater responsibility. Is there anything we can take

away from this story for ourselves, as a church, when someone

given great responsibility also fails to live up to the responsibil-

ity? Discuss.

tor

i n S i d e

The Power of Influence

Samara is nine years old and lives in northern Brazil. Since she was

an infant, her parents have taught her to love and honor God. So, it was

natural that when she saw the ice cream vendor come through her neigh-

borhood with a cigarette in his mouth, she told him that smoking was bad

for his health and made Jesus sad.

The man threw his cigarette down and asked to speak to Samara’s

mother.

“Your daughter is a wise little girl,” he said. “She has taught me that

smoking is bad, and I want you to know that I will never smoke again.”

After that, whenever the man passed by Samara’s house, he’d ask,

“Where’s my little teacher?” Samara called the man Tio, which means

“uncle.” Samara’s father talked to Tio about Jesus, too, and invited him

to church. Tio agreed, but he lived too far away to attend the family’s

church, so Father gave him directions to an Adventist church closer to his

home. Tio went to that church, and in time, he gave his heart to Jesus.

Sometime later, on a Sabbath afternoon, Samara saw a teenage boy sit-

ting on his front porch next door. It was her new neighbor, Eduardo. She

started talking to him and asked him if he believed in God. Eduardo said

that they used to attend church, but the family had stopped going.

Samara invited Eduardo to attend the Sunday evening program at her

church. Eduardo went and took his little brother. Samara asked the broth-

ers to study the Bible. The brothers agreed, so Samara and her father

studied the Bible with them.

When Eduardo finished the Bible studies, he accepted Jesus as his

Savior and asked to be baptized. Samara hadn’t been baptized yet, so she

asked if she could be baptized with Eduardo. Her parents and the pastor

agreed, so the two friends were baptized together.

Eduardo’s family has moved away, but he keeps in touch with Samara’s

family and has told them that he is sharing God’s love with others and is

giving Bible studies in his new hometown.

Samara enjoys sharing God’s love with others and credits her parents

with being good examples who helped her make sharing her faith a natural

part of her life. Recently, when she preached for children’s Sabbath, 15

people gave their hearts to Jesus.

Samara knows that age doesn’t matter when it comes to telling others

about Jesus; God can use anyone who is willing.

Sa m a r a lives in northern Brazil.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*April 30–May 6

Elijah’s and Elisha’s

Mantle

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Kings 19:1–19; 2 Sam.

10:3, 4; Ezek. 16:15, 16; 1 Kings 21:21–29; 2 Kings 2:1–18.

Memory Verse:

“For godly sorrow worketh repentance to sal-

vation not to be repented of: but the sorrow of the world worketh

death” (2 Corinthians 7:10).

ew biblical characters have had a more colorful existence than

the prophet Elijah. What an incredible story of faith, of trial, and

of God’s overwhelming power in this world.

Today, in Judaism at least, he still looms large. In fact, in Jewish

tradition he has been glorified more than perhaps any other biblical

figure.

Each Passover, for instance, a special cup of wine is filled and put

on the Passover table. During the Passover itself, the door of the house

is opened, and everyone stands in order to allow Elijah the prophet to

enter and drink. At circumcisions, a chair, “the chair of Elijah,” is set

aside as part of the ceremony. Also, as the Sabbath ends, Jews sing

about Elijah, hoping he will come “speedily, in our days . . . along

with the Messiah, son of David, to redeem us.”

An example of Elijah’s prominence in Jewish thinking is found in

the Gospel of Matthew, when Peter says that some had thought Jesus

Himself was Elijah (Matt. 16:14).

This week we’ll look at Elijah and the mantle he wore and see what

spiritual lessons we can draw from him and it.

*Study this week’s lesson to prepare for Sabbath, May 7.

Su n d a y

May 1

“A Still Small Voice”

Elijah’s life, recorded in 1 and 2 Kings, includes instances where he

bravely faced kings and their threats on his life. There was, however,

one notable exception—the time when, scared by threats from a nasty

queen, he ran for his life.

In 1 Kings 18, he called down fire from heaven onto Mount

Carmel, had the prophets of Baal slaughtered, and warned Ahab of

the approaching rain. The power of the Lord came upon him, and

after he tucked his cloak into his belt, he ran ahead of Ahab for the

20 miles to Jezreel.

By the next chapter, however, this same man of God appears in a

whole new light.

Read

1 Kings 19:1–4. What lessons can we take from this passage

regarding how, no matter what our relationship with God has

been, no matter what great triumphs of faith we have experi-

enced, none of us are immune from deep spiritual lows?

________________________________________________________

The Lord, though, wasn’t done with Elijah, not even after his rather

desperate and somewhat pathetic prayer. He still gave Elijah powerful

evidence of His love for him and His interest in Elijah’s life.

Read

1 Kings 19:5–19. What is the significance of Elijah’s wrapping

his face in the mantle?

________________________________________________________

It’s fascinating that though Elijah saw a great wind, an earthquake,

and a fire, none of these caused him to wrap his face in his mantle. It

was only the presence of the Lord in “a still small voice” that brought

this response to him—a response of fear, respect, and self-protection.

What Elijah needed to learn was that, mighty and moving though these

forces be, they do not of themselves portray a true picture of the Spirit of

God. Elijah heard the voice of the Lord in a quiet and subtle way, telling

him what to do, and it was this voice that he obeyed.

How can we learn to recognize the voice of the Lord speaking to

us? More important, however, is this question: do you obey what

you hear, or do you squelch that “still small voice” speaking to

your soul? What does your answer tell you about yourself?

Mo n d a y

May 2

The Change of Garments

After the magnificent demonstration of God’s power at Mount

Carmel, Elijah complained that he was the only one left who loved

the Lord. The Lord, it seems, ignored Elijah’s whining, but when he

finished his speech, the Lord then gave him instructions: he was to

anoint two kings and Elisha.

Following the Lord’s directions to find a successor, Elijah went to

the farm of Shaphat, Elisha’s father, and found Elisha plowing with

oxen. Maybe Elijah waved to Elisha to get his attention, and Elisha

stopped his work and waited to hear Elijah’s message.

Read

1 Kings 19:19. How was the call of Elisha demonstrated there

in the field?

________________________________________________________

We aren’t given the exact words of Elijah or Elisha’s response to

the call of Elijah, but we do know that he responded positively. Elijah

now cast his mantle, a symbol of his responsibilities as a servant of

God, on Elisha’s shoulders (see Num. 20:28). The symbolism is pretty

obvious. Elisha was now given a sacred calling.

other incidents of the Bible, a mantle (or cloak or some similar gar-

ment) was not always used as an indication of God’s invitation to

serve Him. How is the idea of a mantle used in these verses: Job 1:20;

Psalm 109:29; Jude 22, 23; 2 Samuel 10:3, 4; Ezekiel 16:15, 16?

________________________________________________________

Elijah’s mantle here meant devotion, commitment, and dedication.

“As Elijah, divinely directed in seeking a successor, passed the field in

which Elisha was plowing, he cast upon the young man’s shoulders the

mantle of consecration. During the famine the family of Shaphat had

become familiar with the work and mission of Elijah, and now the Spirit

of God impressed Elisha’s heart as to the meaning of the prophet’s act.

To him it was the signal that God had called him to be the successor of

Elijah.”—Ellen G. White, Prophets and Kings, pp. 219, 220.

Think about how a single object can have both good and bad

connotations, depending on how it is used. What are you doing

with the things in your own life? What kind of meanings are

you, by your actions, giving them? What have they come to

symbolize to you, and why?

Tu e s d a y

May 3

The Wearing of Sackcloth

In the Elijah narratives, clothing comes into play with other char-

acters, as well.

Ahab, the king of Israel, wished to purchase a vineyard that was

next to the palace. It belonged to Naboth, a Jezreelite. When Naboth

refused to sell it and Jezebel heard about it, she became incensed and

cleverly laid a plot for Naboth’s demise. After Naboth’s death, Ahab

took possession of the vineyard, not realizing that Elijah had been

instructed to meet him there.

“ ‘You shall speak to him, saying, “Thus says the Lord: ‘Have

you murdered and also taken possession?’ ” And you shall speak to

him saying, “Thus says the Lord: ‘In the place where dogs licked the

blood of Naboth, dogs shall lick your blood, even yours’ ” ’ ” (1 Kings

21:19, NKJV).

Elijah’s mission to face Ahab on several serious issues should have

produced a fair amount of stress, but he seemed strong and willing,

at least here, to follow the instructions from his Lord even though he

knew his life could be in danger. Now he must tell Ahab what denun-

ciations the Lord has pronounced on him besides the one about the

dogs licking his blood.

Read

1 Kings 21:21–29. How are we to understand Ahab’s response,

especially in light of what those verses say about the kind of man

he was?

________________________________________________________

When Ahab heard these words, he presented himself to the Lord

in an exceedingly humble way (1 Kings 21:27), which included him

tearing his clothes, putting on sackcloth, and even refusing to eat. The

rest of the chapter implies that his repentance and humility must have

been genuine. The tearing of his robe, a common action in that time to

represent horror and sorrow, revealed that he truly accepted the truth

of what Elijah said to him. How deep, how long lasting that repen-

tance went, the text doesn’t say; what it does say is that the rending of

his robe revealed the sincerity of his heart at that time.

“Godly sorrow brings repentance that leads to salvation and

leaves no regret, but worldly sorrow brings death” (2 Cor. 7:10,

NIV). Read the immediate context of that verse. What is Paul

saying here, and how can we apply this warning to our own

lives?

–––––––––––––––––––––––––––––––––––––––––––––––––––––

We d n e s d a y

May 4

The Taking of Elijah

Whatever one can say about Elijah, he certainly had an interesting

and dramatic time of it (though, no doubt, he’s having more fun now).

Second Kings 1 tells a fascinating story which leads into an even more

fascinating one in the next chapter. If it could be said that anyone, to

use the cliché, went out in a blaze of glory, it was Elijah.

Read

2 Kings 2:1–18 and answer the following questions:

1. What reasons might Elisha have had for refusing to separate from

Elijah, despite the master’s three requests that he do just that?

________________________________________________________

2. Why did Elisha tear his clothes here? Was it for mourning or

something else? If so, what?

________________________________________________________

No doubt Elisha’s response was one of extreme excitement and

gratefulness. Yes, he did see the chariot and the horses. Yes, he would

have a double portion of Elijah’s power. Although, generally, the

tearing of clothes meant mourning, this time Elisha may have been

so overwhelmed that he tore his clothes in gratitude. He had in his

hands Elijah’s cloak. His tearing of his clothes also could have been

symbolic of his getting rid of his own and putting on Elijah’s.

When Elijah first put his mantle on farmer Elisha, both men knew

that this act symbolized a calling to work for God (though Elisha must

have given it back to Elijah at some point). Elisha now had this special

garment in his own possession, signifying that he must carry on the

responsibilities of leadership as Elijah had done.

Look, too, at Elisha’s request of his mentor. (What request does

this remind you of?) Elisha’s words reveal something of his character,

showing that he was a worthy successor to wear the mantle of the

great prophet who was about “to be taken” from this world.

What broader picture of existence does this story present to us?

That is, how often do we tend to hold a narrow, materialistic

view of the world, forgetting the ever-present reality of the

supernatural realm, which also exists in this world and which

interacts with us?

Th u r s d a y

May 5

The Cloak

“He took up also the mantle of Elijah that fell from him, and

went back, and stood by the bank of Jordan; and he took the

mantle of Elijah that fell from him, and smote the waters, and

said, Where is the Lord God of Elijah? and when he also had

smitten the waters, they parted hither and thither: and Elisha

went over” (2 Kings 2:13, 14). What story does this make us think

of? What important symbolism is seen there?

________________________________________________________

Read

2 Kings 2:15–18. Try to put yourself in the place of these proph-

ets from Jericho. Why might they have reacted as they did, trying

to find Elijah, even though they knew that he had been taken?

________________________________________________________

It is obvious from earlier texts that the prophets knew Elijah was

going to be taken. The text doesn’t say if they themselves saw the event.

In one sense, it doesn’t really matter, because they knew that the “Spirit

of the Lord” had taken him. To where, though, was another matter. For

some reason they believed that Elijah still could be found “on some

mountain or in some valley” (vs. 16, NIV). Perhaps not prepared for the

idea of someone being whisked off to heaven like that, they assumed

the Lord did something else with him. And though they had the words

of Elisha not to bother trying to find him, they insisted on it anyway.

Perhaps, only then, after not finding him, did they realize what hap-

pened. Yet, even then there was room for doubt. Maybe the Lord set

him down on some mountain or valley they hadn’t checked?

In the end, no matter the experiences or miracles we have seen, we

still need to exercise faith, or else, sooner or later, doubt will creep in

and seriously challenge our Christian experience.

Think about some powerful experience you had with the Lord.

No question, at the time and right after, your faith was strong.

Over time, however, what happened, especially as the experi-

ence itself started receding in the stream of time? Thus, why is

it important that you, on a daily basis, do things that can help

keep your faith strong?

fr i d a y

May 6

Further Study:

Read Ellen G. White, “Seth and Enoch,” p. 88,

in Patriarchs and Prophets; “From Jezreel to Horeb,” “What Doest

Thou Here?” and “In the Spirit and Power of Elias,” pp. 155–189, in

Prophets and Kings.

“Elijah, who had been translated to heaven without seeing death,

represented those who will be living upon the earth at Christ’s second

coming, and who will be ‘changed, in a moment, in the twinkling of

an eye, at the last trump;’ when ‘this mortal must put on immortal-

ity;’ and ‘this corruptible must put on incorruption.’ 1 Cor. 15:51–53.

Jesus was clothed with the light of heaven, as He will appear when

He shall come ‘the second time without sin unto salvation.’ For He

will come ‘in the glory of His Father with the holy angels.’ Heb. 9:28;

Mark 8:38.”—Ellen G. White, The Desire of Ages, p. 422.

Discussion Questions:

l What are practical things we can do to help us hear “the still

small voice”? What things do we do that make that difficult,

if not impossible? How does willful sin, in a big way, make us

“hard of hearing,” so to speak?

l When you experience despair and discouragement that are

almost more than you can bear, how do you know, as Elijah did,

that the Lord is near and watching over you?

l The mantle of Elijah symbolized the succession of his minis-

try to Elisha, which brings up the question of succession in the

church today. How does the process work, and how can we be

sure that the right people are, to use an Elisha cliché, “handed

the mantle”? Or can we?

l “Godly sorrow brings repentance that leads to salvation and

leaves no regret, but worldly sorrow brings death” (2 Cor. 7:10,

NIV). In class, talk about what this text means and what we must

learn from it ourselves about what true repentance is as opposed

to a repentance that, itself, needs to be repented of?

l In this quarter’s lesson on clothing and garments, we are

dealing with a lot of symbols. What are symbols, how are they

interpreted, what meanings do we give to symbols, and what do

those meanings tell us about ourselves?

tor

i n S i d e

Curses and Blessings

João grew up in Angola in southwestern Africa. His family attended a

Christian church, but their beliefs were mixed with spirit worship. When

his mother became seriously ill, family members were sure her husband

had cursed her. She fled with her four children to Namibia.

Life was hard, and João’s mother sent her children to live with other people.

João had to quit school and herd cattle. João was unhappy and ran away; he

found his way back to Angola and lived with two of his aunts. But his aunts

made and sold homemade beer, and soon young João was drinking beer too.

A friend gave him a little New Testament, and João began reading it.

He stopped drinking and returned to his family’s church. But something

was missing.

One day he heard a radio program sponsored by the Seventh-day Adventist

Church. The teachings caught his attention. He had never heard of the

Sabbath before and asked the priest at his family’s church about Sabbath.

When the priest didn’t answer his questions, João stopped attending church.

He compared what he heard on the radio programs with his New Testament

and realized that the Adventists taught the truth. But he hesitated to visit an

Adventist church, for his family said Adventists were witches. He visited

several other churches, but none of them satisfied his thirst for truth.

One day João noticed a new church near the edge of town. He saw a

sign announcing evangelistic meetings, so he decided to attend. João was

impressed with the messages he heard, and, at the end of the series, he

surrendered his life to God.

But his relatives were unhappy about his decision, for they still believed

that Adventists were witches. João continued attending the Adventist

church in spite of their accusations. He wanted to prove that Adventists

were not witches. In time he was baptized, fully aware that life at home

would be difficult.

Schools in Angola hold classes on Saturday, but God impressed him

to honor the Sabbath day instead of study. His mother urged João to stop

attending the Adventist church, because it went against the family’s tra-

ditional beliefs. But João told her that Adventist beliefs were in line with

the Bible, which was God’s firm word.

Eventually, his mother allowed João to attend worship services in

peace. Today he enjoys an active ministry that includes translating mate-

rial for the radio program that led him to the church in the first place.

Our mission offerings support outreach efforts such as evangelistic meet-

ings and radio and television broadcasts in Angola and around the world.

Jo ã o Qu i n t a S d a Si l v a shares his faith in Lubango, Angola.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

Publishing Association

Please contact your ABC for pricing in Canada.

05590461

US$17.99

0-8163-2152-3

US$15.99

0-8163-2309-7

“So too, at the present time there

is a remnant chosen by grace”

(Romans 11:5, NIV).

Stuart Tyner is an appreciator of great

art, but above all, he appreciates the

grace of God. You’ll appreciate the

unique way he shares salvation by grace.

This is an informed, refreshing, and

much-needed book for today’s Adventists.

From the beginning, God’s grace has

permeated every moment of this earth’s

history. Journey through the ages with

Stuart Tyner and discover this timeless

treasure for yourself. Explore God’s

perfect gift as revealed in the plan of

salvation, the pages of history, and the

principles of God’s character.

Moses and Hayk are best friends. They live in Armenia. Moses has grown

up in the Adventist faith. When his family moved to a small village, Moses

met Hayk. The boys quickly became best friends. Moses realized that

Hayk didn’t attend church, so he invited his new friend. Hayk loved

Sabbath School and began inviting his friends to come too. Soon the

Sabbath School class was lled with children eager to learn about God.

The children in Armenia, Azerbaijan, and Georgia don’t have lesson

quarterlies they can study during the week. Part of this quarter’s

Thirteenth Sabbath Offering will help provide children’s Sabbath School

lesson guides in the languages of these three countries so that more

children can learn that God loves them.

I’m glad that my church cares for

its children. I’m glad I can help.

For me it’s personal.

L e s s o n

*May 7–13

In the Shadow of His

Wings

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Exod. 19:4, 2 Samuel 11,

12, Pss. 17:8, 32:1, 36:7, 51:2, 57:1, 61:4, 63:7.

Memory Text:

“Because You have been my help, therefore in

the shadow of Your wings I will rejoice” (Psalm 63:7, NKJV).

“There are three things which are too wonderful for me, yes,

four which I do not understand: the way of an eagle in the air”

(Prov. 30:18, 19, NKJV).

he eagle is a live jet fighter. Armed with a hooked beak and

razor’s-edge talons, it is loaded like a jet fighter too. The eagle

is wind and wing, bone, sinew, and blood. The eagle is scaven-

ger, fisher, and thief. The eagle hurls itself from clouds toward water

with the speed of a cyclonic storm. The eagle hobbles on balled-up

claws in its nest to keep from dicing up its young. The eagle is maj-

esty, power, and grace. The eagle is all these metaphors, yet greater

than their sum. Small wonder, then, that the Bible writer failed to

understand the fierce beauty of the eagle’s flight.

David himself turned to a similar image in his psalms about being

sheltered under the wings of God. This week we will meditate with

David through his psalms on how God shelters us and covers our sin.

But first we will look at the events that inspired his need for these

coverings. Then we will seek to understand why we, too, need to be

sheltered under those same wings.

*Study this week’s lesson to prepare for Sabbath, May 14.

Su n d a y

May 8

The Naked Truth

Eagles can soar to an altitude of 10,000 feet, higher than most birds.

Like the eagle, David soared high. The shepherd-king reached heights

of greatness few monarchs ever attain. He was clothed in the spoils of

military victory and covered with honor and glory. But David forgot

that his kingly robes were a gift from God. They could not hide a

man’s sins—even a king’s—from God’s sight.

David’s garments, in a spiritual sense, were priestly as well as

kingly; he was the head of Israel’s theocracy too. The bitter sins that

stained these garments inspired Psalms 32 and 51. To appreciate fully

the imagery in these psalms as a covering for sin and the imagery in

other psalms of God’s wings as a divine covering, we need to look

at how the narrative events of David’s life inspired them. How ironic

and tragic that in a study devoted to the spiritual lessons of garments,

the sad story of David’s fall begins in a literal lack of them.

At the pinnacle of greatness, David faces his fiercest battle. The war

isn’t waged on the bloody fields of Rabbah but over the six inches

of mental turf that lies behind David’s frontal lobe. Satan chooses

his “weapon” well. What Goliath with his monstrous lance failed to

do to David, a bathing woman, seen from the king’s rooftop, does.

Obviously, David forgets the lesson of his sling: how easily a “giant”

is felled by one small stone or, in this case, one small glance.

One

small stone and down falls a giant. One small glance and down

falls a king. David did many things to “cover” his sin of adultery

and avoid exposure. What were they? 2 Samuel 11. Why do our

attempts to cover sin to avoid detection or punishment lead only

to committing greater sins and to the threat of still greater expo-

sure? How do the narrative details of David’s story enforce this

point?

One forbidden glance sets in motion events that end in murder and

near civil war. David’s story is of concealment after concealment to

avoid consequences. The awful reality of sin is that committing one

sin, without confessing and forsaking it, leads to committing another

more heinous sin in order to hide the previous offense. David commit-

ted adultery and murder under the cloak of kingly power. But God’s

eye sees beneath the outer garments and lays bare the heart.

It has been said, “If adversity has slain its thousands, prosperity

has slain its ten thousands.” With David’s life in mind, what dan-

gers does prosperity expose the soul to? Why does adversity often

draw us closer to God? How can we avoid prosperity’s pitfalls?

Mo n d a y

May 9

Nathan Bares All

For a whole year, David hides his sin under a veil of deceit. It looks

as though the king has gotten away with murder. Sin hardens David’s

heart to stone. But God sends Nathan to break it.

Read

Nathan’s parable in 2 Samuel 12:1–12 and its interpretation,

keeping in mind that Jesus also resorted to parables. What are

the advantages of using them? What was it about David’s condi-

tion that made clothing the truth in a story a more effective, even

necessary, way of reaching him?

Only a few verses long, Nathan’s parable holds precious lessons for

reaching the sin-hardened heart. First, Nathan does not come to David as

an accuser; instead, he humbly and tactfully solicits David’s help. David’s

heart may be hardened by sin, but his sense of justice is not completely

deadened. Second, by clothing the truth in a parable, Nathan breaches

David’s defenses. Third, Nathan’s method of presentation invites David

to listen without feeling judged. The result? David condemns himself.

Nathan’s

verdict, “Thou art the man,” rips through the veil of

self-deceit in which David shrouded himself. David’s response,

“ ‘I have sinned against the Lord’ ” is met with “ ‘the Lord also

has put away your sin’ ” (vs. 13, NKJV). Why was the Lord able

to put away, or cover, David’s sin? See 1 John 1:9.

David’s sin is covered, but the child conceived in sin must die. For

David, this tragedy must have been more bitter than his own death.

He removes his kingly robes and puts on the garments of humility

and mourning. He openly prostrates himself before God in repentance,

pleading for his child’s life. How ironic that, a year earlier, under

the cover of darkness, David secretly prostrated himself in lust with

Bathsheba on that fatal eve his dying child was conceived.

David reacts to the child’s death in a manner that baffles his advisors.

He rises. He bathes. He changes his clothes. He, the anointed of God,

anoints himself anew and worships God. These actions demonstrate

how those who have mourned for their sins must allow God to restore

them: First, God raises the grieving sinner and bears him to Himself.

Next, He washes away the guilt of our sin and clothes us in His righ-

teousness. He anoints us with His Spirit so that we may worship Him.

David’s fall into sin begins and ends with a bath. This final wash-

ing, however, is not a prelude to sin but a sign of a clean heart.

What hope do David’s bathing, garment change, and anointing

give us? Why can we who have been washed clean by Jesus have

full assurance that we may come worship Him?

Tu e s d a y

May 10

Blessed Is He Whose Sin Is Covered . . .

“Blessed is he whose transgression is forgiven, whose sin is

covered” (Ps. 32:1).

For a whole year after his sin against Uriah and Bathsheba, David

refuses to confess his sin, even to himself. But as Psalm 32 tells us, he

suffers severe agony of mind and body as a result of his silence.

Read

Psalm 32:3–5. In what ways does David use poetic imagery

and symbolic language to describe what happens to him when he

refuses to confess his sin? According to verse 5, what does David

do to end his suffering?

________________________________________________________

With lies and bloodshed David covers his sin of adultery, but the

weight of his own guilt crushes him. As Psalm 32 shows, though, David

casts himself in true humility and repentance on the sure mercy of

God. In his cry for forgiveness, David does a number of things that are

instructive for all who seek God’s covering of forgiveness: (1) David

makes no excuse for his sin; (2) he makes no attempt to justify himself;

(3) he does not find fault with God’s law for condemning him; (4) he

blames only himself for his sin; and (5) he genuinely hates the sin that

separated him from God and turns from it. And God covers it.

David

conceals his sin (Ps. 32:3, 4); God covers it (vss. 1, 2). What

is the difference between our concealing and God’s covering?

Before the righteousness of Christ can cover sin, what must be

done to it?

________________________________________________________

God does not overlook sin. But sin is covered, meaning its guilt is no

longer to be imputed, or brought against, the sinner when it is repented

of. Confession alone is incomplete without repentance. We must not

only be sorry for our sin, we must turn away from it in God’s power.

God can forgive and cover all sin. His grace not only forgives sin but

accepts the repentant sinner as though he or she never sinned! That is

the power of Jesus, our Substitute, upon whom God lays the sin. In this

way, Christ’s righteousness is imputed to the repentant sinner.

How readily do you acknowledge before God your own sin and

wrongdoing? If you do not, in the end, are you deceiving God or

only yourself? Dwell on the implications of your answer.

We d n e s d a y

May 11

Whiter Than Snow

Psalm 51, like Psalm 32, is a penitential psalm, written after David

confesses his sin. Just as Psalm 32 alludes to garments in order to illu-

minate the concept of God’s covering for sin, Psalm 51 also alludes

to the imagery of garments as a sin covering. But here the emphasis

is on the washing and whitening agents used to clean garments and

on their spiritual significance. In other words, in this psalm, David

metaphorically does his “dirty laundry.”

Psalm 51:2, David asks God to wash him thoroughly. What does this

washing involve? How do the images of “purge me with hyssop”

and “whiter than snow” (vs. 7) help us understand the nature of

this cleansing?

The word that David uses here for washing is used elsewhere in

Scripture to refer to the washing of a garment (see Gen. 49:11, Exod.

19:10). Purge suggests the idea of making atonement for sin. Hyssop,

a gray-green marjoram plant, was used as a spice and had medicinal

properties, thus it was both a nutritive and a healing agent. Hyssop,

as David knew well, had a long history in Israel. It was used in the

original Passover ritual (Exod. 12:22), in the day of cleansing a leper

or a house (Lev. 14:6, 49), and in the offering of the red heifer for the

purification of men and items unclean through contact with the dead.

Moses used hyssop at the ratification of the covenant (Heb. 9:19, 20).

See “Hyssop” in The SDA Bible Dictionary.

All these uses signify that hyssop was a powerful cleansing agent.

David’s use of hyssop shows he understood that only the remedy with

the greatest purifying power could cleanse him from sin’s defilement.

And that remedy is the atoning blood of our Savior.

Psalm 51:10, David prays for God to create in him a clean heart.

What does having a “clean heart” mean?

God does not merely cleanse the heart from iniquity; He creates

in His forgiven child a new heart. A new heart is a new mind. Paul

exhorts us, “Be not conformed to this world: but be ye transformed

by the renewing of your mind” (Rom. 12:2) “through the washing of

regeneration and renewing of the Holy Spirit, whom He poured out

on us abundantly through Jesus Christ” (Titus 3:5, 6, NKJV). Prayer

for forgiveness always should be united with prayer for heart renewal

and holy living. David desires to be clothed in an entirely new mental

and moral nature. He prays to be steadfast in obedience and not to be

deprived of the guidance of the Holy Spirit.

Th u r s d a y

May 12

In the Sanctuary of His Wings

“I will abide in Your tabernacle forever; I will trust in the shel-

ter of Your wings” (Ps. 61:4, NKJV).

Some eagles have wingspans of up to nine feet under which they

can shelter and protect their hatchlings. God’s mercy, like the wings

of the eagle, shelters those who forsake their sins, no matter how deep

they may have fallen. But unlike the guilt of our sin, which is blotted

out, the consequences or results of sin often may not be removed.

David experienced the bitter reality of this truth, fourfold, in the

deaths of three of his sons and in the rape of his daughter Tamar by

her own half-brother, Amnon.

Sure, his sin had been forgiven, he could have peace in that sense.

But in another sense, pain and suffering were to be his lot, all from a

sin that had been forgiven.

May we all take heed!

What

did David seek in the shadow of God’s wings? What do they

offer us covering from? Pss. 17:8, 36:7, 57:1.

________________________________________________________

David probably composed Psalm 61 while in exile during the time

Absalom usurped the throne. It declares trust in the covering mercy

of God, possibly referring to the mercy seat in God’s sanctuary. Here

rests the ark of God’s covenant with His people, with its covering

cherubim, whose overarching wings shelter the law—the written tran-

script of God’s character of love. David may have been expressing

a desire to dwell, through faith, with God in His sanctuary, his soul

garbed in the transforming light of that love.

Perhaps, even now, though you’ve dedicated your life anew to

God, you are suffering the consequences of sin: estrangement,

exile, physical ailment, or emotional pain. What hope of healing

does the shelter of God’s wings offer?

_____________________________________________________

fr i d a y

May 13

Further Study:

Read Ellen G. White, “David’s Sin and Repentance,”

pp. 717–726, in Patriarchs and Prophets; “Bible Biographies,”

p. 157, in Education.

“David’s repentance was sincere and deep. There was no effort

to palliate his crime. No desire to escape the judgments threatened,

inspired his prayer. But he saw the enormity of his transgression against

God; he saw the defilement of his soul; he loathed his sin. It was not

for pardon only that he prayed, but for purity of heart. David did not in

despair give over the struggle. In the promises of God to repentant sin-

ners he saw the evidence of his pardon and acceptance. . . .

“Though David had fallen, the Lord lifted him up. He was now

more fully in harmony with God and in sympathy with his fellow men

than before he fell. . . .

“Whoever under the reproof of God will humble the soul with

confession and repentance, as did David, may be sure that there is

hope for him. Whoever will in faith accept God’s promises, will find

pardon. The Lord will never cast away one truly repentant soul. He

has given this promise: ‘Let him take hold of My strength, that he

may make peace with Me; and he shall make peace with Me.’ Isaiah

27:5. ‘Let the wicked forsake his way, and the unrighteous man his

thoughts: and let him return unto the Lord, and He will have mercy

upon him; and to our God, for He will abundantly pardon.’ Isaiah

55:7.”—Ellen G. White, Patriarchs and Prophets, pp. 725, 726,

author’s emphasis.

Discussion Questions:

l As a class, discuss the futility of coverings of our own devis-

ing compared with what Jesus willingly provides. What does He

provide, and why is it the only covering for sin that can heal and

save?

l Try writing one of your own psalms about God’s mercy and

love. Like David, write it from your own personal experience.

Bring it to class and share what you have written.

l Laundry detergent advertisements for bleaching agents prom-

ise to whiten and soften clothes. To bleach out a stain without

softening it could be too harsh for fabric. To soften fabric with-

out attending to the stain leaves it dirty. Why, then, do we need

both the whitening power of God’s justice and the softening

power of His mercy to cleanse the soul’s garment?

l Forgiven sin can make us miserable, but we mustn’t forget that

it is forgiven. How can we learn that living with the consequences

of our sin doesn’t mean that our sin hasn’t been forgiven?

tor

i n S i d e

Circle of Love

Georgi Kertikov was an unbeliever living in Bulgaria when he was

called to repair some electrical appliances in a woman’s home. She invited

him to church, and he accepted, mostly because he didn’t want to lose her

as a customer.

In Sabbath School the class was discussing the beasts from Revelation

13. Georgi was interested in Chinese mythology and fighting sports, and

this chapter of the Bible, with its dragons and beasts, really appealed to

him. He decided that any church that talked about fighting, blood, and

dragons must be pretty good. So, he continued attending and was baptized

two years later.

Georgi married and was called to serve as a Global Mission pioneer in

a small town in Bulgaria. Three small Bible study groups had formed in

the town. The Bulgarian group had five members, the Turkish group had

some interests but no members, and a Romani (Gypsy) group had seven or

eight interests and no members. Georgi worked with all three groups for

the next 18 months, and a number of the Romani people were baptized.

Georgi was asked to move to Chirpan, a city in southern Bulgaria that

has a sizable population of Romani. The group there had been without a

leader for several months, and a number of members had drifted away.

Georgi began visiting the members and encouraging them to visit those

who had fallen away. Although he isn’t Romani, Georgi has learned that

Romani are highly communal people with strong family and clan ties. So,

visiting members—and teaching members how to visit—is a high priority.

He used his carpentry and electrical skills to help make friends in the

community. He made a device to help a paralyzed man move his legs and

repaired a hole that a horse had kicked in a woman’s door. As he works,

he shares his faith.

Georgi focuses on social events to build community between believers

and their families and friends who may not yet come to the church. He

plans picnics, work bees, sporting events, and even computer classes to

draw people together, to cement friendships and introduce people to Jesus.

Before he could teach young people how to use computers, they had to

learn to type. He assigned them to create a songbook of Turkish religious

songs that they sing in church.

Georgi loves his work. He loves to make friends and share his love for

Jesus. Currently, he is preparing 30 people for baptism and making many

more friends in the community to whom he can introduce Jesus.

Your mission offerings support the work of Global Mission in hard-to-

reach places around the world.

Ge o r G i ke r t i k o v shares his faith in Chirpan, Bulgaria.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*May 14–20

Garments of Splendor

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Isaiah 1–5; 6:1–8; 51:6–8,

61; Luke 4:16–20.

Memory Text:

“I delight greatly in the Lord; my soul rejoices

in my God. For he has clothed me with garments of salvation and

arrayed me in a robe of righteousness, as a bridegroom adorns his

head like a priest, and as a bride adorns herself with her jewels”

(Isaiah 61:10, NIV).

iving amid the reigns of Uzziah, Jotham, Ahaz, and Hezekiah,

Isaiah preached for more than four tumultuous decades, dur-

ing which he produced some of the richest texts of the Bible.

Written during a time of political, moral, military, and economic tur-

moil, Isaiah’s book is permeated, not just with warnings of gloom and

doom upon the unrepentant but with themes of salvation, deliverance,

and hope—the hope found in “the Lord, thy Redeemer, the Holy One

of Israel,” the One who says, “I am the Lord thy God which teacheth

thee to profit, which leadeth thee by the way that thou shouldest go”

(Isa. 48:17).

Isaiah urged the people to put on the glorious garments of righ-

teousness and to accept God’s salvation. Illustrations describing gar-

ments, coverings, and sackcloth help teach spiritual truths that have

echoed through the ages. For Isaiah’s contemporaries and for us, the

question is, again: do we claim the garments for ourselves, or do we

continue in the shame of our own defilement and nakedness?

*Study this week’s lesson to prepare for Sabbath, May 21.

Su n d a y

May 15

Bring No More Futile Sacrifices

“In that day the Lord will snatch away their finery: the bangles

and headbands and crescent necklaces, the earrings and bracelets

and veils, the headdresses and ankle chains and sashes, the per-

fume bottles and charms, the signet rings and nose rings, the fine

robes and the capes and cloaks, the purses and mirrors, and the

linen garments and tiaras and shawls” (Isa. 3:18 –23, NIV).

The opening chapters of Isaiah present a fairly bleak picture of the

spiritual state of the southern kingdom. Over time, the descendants of

those who witnessed the incredible miracles of the Exodus had fallen

into complacency—and worse! No doubt most of them believed all

those wonderful things happened, but the question they might have

been asking themselves was, So what? What has any of that to do

with us today? Why is what had happened to our ancestors long ago

relevant to us today?

Skim

through the first five chapters of Isaiah. What were some of the

things that the people were doing, or the attitudes they had, that

caused such a harsh warning to come upon them? What parallels

can you find to our church today?

________________________________________________________

Perhaps the scariest part in all this is found in the first chapter, in

which the Lord decries all their religious observances and practices.

In other words, these were people who professed to serve the Lord

and who went through the forms of worship. And yet, what does the

Lord say about them and their worship? (See Isa. 1:11–15.)

As always, though, the Lord is gracious; as always, He is seeking

to save all whom He can. The Cross is all the proof we’ll ever need as

to how much the Lord wants us to have salvation. Thus, even in these

initial chapters, we see the Lord calling out to His people, offering

them a way to avert disaster.

How do you worship the Lord? What are you thinking about

when you do? How much is show, and how much is deeply felt

submission, praise, and repentance, and how can you know the

difference?

–––––––––––––––––––––––––––––––––––––––––––––––––––––

Mo n d a y

May 16

Unclean Lips

It was in the context of the horrible picture presented in yesterday’s

lesson that the prophet Isaiah gets his call. It came about 740 B.c., the

year King Uzziah of Israel died. Uzziah, starting out well, eventu-

ally fell into apostasy (2 Chronicles 26) and met a terrible end. At

this time, Isaiah began his ministry but not before getting a powerful

vision of the Lord.

Read

Isaiah 6:1–8. What kind of reaction does Isaiah have? Why is

that so significant, especially for our understanding of the plan of

salvation?

________________________________________________________

“Woe is me! for I am undone; because I am a man of unclean lips,

and I dwell in the midst of a people of unclean lips” (Isa. 6:5).

Notice, Isaiah’s response wasn’t about the power and majesty of

God in contrast to his own weakness; nor was it about the eternity of

God in contrast to his own temporality. Instead, the response was one

dealing with morality. Isaiah, seeing this vision of God, seeing “the

train of his robe” (Isa. 6:1, NIV) filling the temple, was overcome by

the contrast between God’s holiness and his own sinfulness. At that

moment, he realized that his great problem was a moral one and that

his fallen nature and his corruption could be his ruin. Besides, how

could he, a “man of unclean lips,” speak for the Lord of hosts?

What

was the solution to this problem?

________________________________________________________

The symbolic act of touching his lips with the coal revealed the

reality of Isaiah’s conversion. He was now forgiven his sin; he had a

new life in the Lord, and the fruit of that conversion was revealed in

verse 8, when he cried out, “Here am I, send me.” Knowing that his

sin was purged, he now moved ahead in faith, trusting the righteous-

ness and holiness of God revealed to him in that vision.

Isaiah’s guilt was purged, his sin atoned for. He was born again,

and the immediate fruit was his willingness to answer the call,

“Who will go for us?” Now ask yourself what kind of fruit is

being manifested after your own conversion?

Tu e s d a y

May 17

Garments That Do Not Last

As we saw earlier, Isaiah spent a lot of time warning about

judgment, but he interspersed those warnings with encouraging

promises from God. After an explanation of the Lord’s devastation

of the earth, Isaiah spoke to those in Israel who had, in sincer-

ity, looked forward to the fulfillment of all the promises but who

had forgotten the many instances when the Lord led His people

through difficult times.

Read

Isaiah 51:6–8. What message is the Lord giving to the people?

What contrasts are presented? What hope, as well?

________________________________________________________

Who hasn’t seen how easily, and quickly, clothing can be dam-

aged or wear away? It doesn’t take much, does it? The finest and

richest apparel can be ruined. What an apt parallel for this world and

the people on it. How quickly we’re here, how quickly we’re gone.

James, in the New Testament, likens our existence to a “vapor” or

a “mist” (James 4:14). Welsh poet Dylan Thomas urged his dying

father to “not go gentle into that good night” but to “rage, rage against

the dying of the light.” We can rage all we want, but sooner or later,

like a garment, we are gone.

And yet, look at what else Isaiah talks about there: God’s salvation,

God’s righteousness, the garment of Christ’s righteousness, which

alone brings salvation, a salvation that lasts forever. The Lord here

is pointing us to the only two options humans face—dissolution and

eternal death or eternal life in a new earth, one that will not “wear

out like a garment” (vs. 6, NIV) but will remain forever. From Adam

and Eve in Eden until the day of Christ’s coming, these have been

and remain the two ultimate fates of all humanity. They’re mutually

exclusive, too, meaning it’s either one or the other. Which one is a

decision only we, as individuals, can make for ourselves?

Read Isaiah 51:7, words addressed to those who know what is

right, who have God’s law in their hearts. What should that

mean to us today? How does having the law in our hearts help

us know what is right? Is knowing what is right enough in and

of itself to cause us to do right, or is more needed? If so, what?

We d n e s d a y

May 18

Garments of Splendor

It’s always easy when reading the Old Testament to get caught up in

all the warning of gloom and doom. Critics of the Bible love to point

out these things and claim, “Who would want to worship or love a

God like that?”

Yet, this is selective reading. Time and again the Lord, amid the

warnings, offers a way out of the doom. Yes, rebellion and disobedi-

ence bring the fruits of destruction. But always the Lord pleads with

His people that this doesn’t have to be; salvation, righteousness, and

security are there, if only we would claim them in the name of the

Lord.

Read

Isaiah 52. What is the message there? What hope is being

offered? In that context, what is the meaning of those “garments

of splendor” (NIV) that the people are told to wear?

________________________________________________________

Again, we have the Lord calling His people back to repentance, obe-

dience, and salvation. The “garments of splendor” are the garments of

righteousness, the covering that all have who are surrendered to the

Lord and who live by faith and obedience to His commandments. It

was never complicated; from Eden onward, all God has asked of His

people is to live by faith in obedience to Him.

What’s fascinating about Isaiah 52 is how it ends and what comes

next. It’s no coincidence that, right after calling the people to put on

“garments of splendor,” Isaiah leads into what is the Old Testament’s

greatest prophetic description of the substitutionary death of Jesus,

the very act that has made the “garments of splendor” available for all

who seek them. Only through Christ’s life and death, and all that they

involve, could humanity be saved from the ruin that sin has brought.

Interesting, too, how earlier on, in Isaiah 52:3, the gift of salvation,

something we can’t earn or buy, is alluded to. “For thus says the Lord:

‘You have sold yourselves for nothing, and you shall be redeemed

without money’ ” (NKJV). How true—we do sell our souls for noth-

ing, for things of this world, a world that will perish like a garment.

And this has created a dilemma for us, because it’s a situation that

we can’t buy our way out of or work our way through. It is only by

God’s grace that we are saved, a grace revealed through the incredible

sacrifice made for us on the cross.

Th u r s d a y

May 19

The Garments of Salvation

Some of the most famous texts in all the Bible appear in Luke

4:16–20, when Jesus stood up in His hometown synagogue and read

from the book of Isaiah, chapter 61. Then, much to the amazement

of those listening, He declared, “This day is this scripture fulfilled in

your ears” (Luke 4:21).

Read

through Isaiah 61. What is the theme of the chapter? How

is the gospel presented here? What themes presented here are

picked up and expounded on in the New Testament? See, for

instance, verse 6.

________________________________________________________

These verses are so rich, filled with all sorts of imagery from the

Old Testament that eventually make it into the New. Central to our

interest is verse 10: “ ‘I will greatly rejoice in the Lord, my soul

shall be joyful in my God; for He has clothed me with the garments

of salvation, He has covered me with the robe of righteousness, as

a bridegroom decks himself with ornaments, and as a bride adorns

herself with her jewels’ ” (NKJV).

“The provision made is complete, and the eternal righteousness of

Christ is placed to the account of every believing soul. The costly,

spotless robe, woven in the loom of heaven, has been provided for the

repenting, believing sinner, and he may say: ‘I will greatly rejoice in

the Lord, my soul shall be joyful in my God; for he hath clothed me

with the garments of salvation, he hath covered me with the robe of

righteousness.’ ”—Ellen G. White, Selected Messages, book 1, p. 394.

The verb translated “decks himself ” comes from a Hebrew word

that means to “do the work of a priest,” a prophecy of the New

Covenant understanding of all of God’s people, those dressed in the

garments of salvation, functioning as “priests.” They function, not

as mediators as were the Old Testament priests or as Jesus but more

in the sense of witnessing to others about the mercy and grace and

salvation of God.

Look through Isaiah 61 again. What promises can you take

from those verses for yourself? How can you realize those

promises for yourself; that is, what practices in your life must

you change in order for these to be fulfilled in and for you?

fr i d a y

May 20

Further Study:

Read Ellen G. White, “Lost, and Is Found,” pp. 206,

210, in Christ’s Object Lessons; “Instructed in the Law of God,” p.

668, in Prophets and Kings; “Calvary,” p. 754, in The Desire of Ages;

“A Work of Reform,” p. 460, in The Great Controversy.

“The white raiment is purity of character, the righteousness of Christ

imparted to the sinner. This is indeed a garment of heavenly texture,

that can be bought only of Christ for a life of willing obedience.”

—Ellen G. White, Testimonies for the Church, vol. 4, p. 88.

Discussion Questions:

l Dwell more on the theme found in the early chapter of Isaiah

regarding worship, even true forms of worship, that are unac-

ceptable to God. What kinds of worship are offered today, even

by us, which might be unacceptable to the Lord? Is the problem

the worship itself or something else, such as what the worship-

ers are doing with themselves when they are not worshiping?

Discuss.

l Isaiah 61:3 reads, “ ‘To console those who mourn in Zion, to

give them beauty for ashes, the oil of joy for mourning, the gar-

ment of praise for the spirit of heaviness; that they may be called

trees of righteousness, the planting of the Lord, that He may be

glorified’ ” (NKJV). What is going on here? How can we experi-

ence the promises given here?

l Delmore Schwartz wrote a short story about a snowfall in

New York City that had created, miraculously, beautiful statues

throughout the city. People were amazed. The whole city was

transfixed. His main character was especially moved, even quit

his job so that he could do nothing but stare at the statues, which

seemed to have given him a meaning and purpose in life that

he got from nothing else. Then, according to the story, a tire-

less and foul rain fell and overnight all the statues disappeared.

They were gone, and things went right back to where they were

before the statues came. As the story ended, the main character

either fell or jumped in front of a train and died. The point was

that by placing hopes in things of this world we are bound for

disappointment, because the earth wears away “like a garment.”

What have been your own experiences with how easily the things

of this world disappoint, and what have you learned from those

experiences?

tor

i n s i d e

Caught by Christ

by Ji m fo n G

I grew up in a traditional Chinese family. My parents worship ancestors

and follow the traditional religions of China. They gave me an excellent

upbringing and encouraged me to excel in school. Their influence helped

me get into the best schools, and when I graduated I thought I was pretty

good—like a little god.

I went to Australia to continue my studies. There I met another Chinese stu-

dent who invited me to attend a care group—a small Bible study group. The

small group and the Bible studies drew me to God. I am a logical person, and I

enjoyed studying Bible prophecy. I reasoned that if so many Bible prophesies

have been fulfilled, then prophesies about the future must be true, as well. I

wanted to know where we came from and where we are going. The studies

gave me hope about the future. Heaven became my goal.

As a student, my life is really busy, but I discovered that the Sabbath

was a precious respite from work and studies. I began keeping the Sabbath

and discovered that even with fewer hours of study I still did well on my

exams and papers. I knew that God was blessing me.

I used to think I could solve my own problems. But when I repeatedly

failed my Australian driver’s license test, I became frustrated. Finally, I

surrendered my need to God, and He gave me peace and helped me pass

the test on my next try. I’ve learned to pray about everything and let God

control the outcome.

God taught me about prayer and about the Sabbath. But I made excuses

about baptism—I wasn’t good enough, I was too busy. Then at a retreat

for young people, God impressed me that I needed to commit my life to

Him through baptism. When I surrendered, I felt such peace!

I’m seeing God work miracles in my life every day. He has given me a

great job right out of college, even though I’m a foreign student with little

experience. I understand now that everything

in this world is under God’s control.

I thank God for my friends at the univer-

sity who invited me to study the Bible with

them and become part of their care group. I

didn’t know it then, but this group is a Global

Mission church plant, supported by donors

and mission offerings from people around the

world. What a great God we serve, and what a

great church family we have. Thank you!

Ji m fo n G (left) shares his faith in Melbourne, Australia.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*May 21–27

A Brand Plucked From the

Fire

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Zechariah 1–3, Rev. 12:10,

Exod. 3:2–14, Eph. 2:8–10, John 14:15.

Memory Text:

“Behold, I have caused thine iniquity to pass from

thee, and I will clothe thee with change of raiment” (Zechariah

3:4).

owever easy to forget, the great controversy between Christ

and Satan is the ultimate driving force behind reality. Wars,

crime, violence, and the whole seething and boiling cauldron

of human tragedy are but surface manifestations of the underlying

conflict that began in heaven (Rev. 12:7), a universal struggle that

impacts not just every human but all creation (Rom. 8:20–22).

One thing, though, we must never forget. The great controversy

isn’t over Middle East oil or over the epochal geopolitical shifts in the

military and economic hegemony. It’s over the salvation of the human

race, one soul at a time. Nations come and go, power structures come

and go, grand themes of history and ideology come and go; only the

saved, those covered in the robe of Christ’s righteousness, last for-

ever. Satan doesn’t care about money, power, politics, not in and of

themselves—he cares about souls, about taking as many down to ruin

with him as possible. Christ, through His death, has made it possible

to save everyone from that ruin. The essence of the great controversy

is, at the core, people choosing eternal ruin or eternal life. All the rest

is essentially fluff.

*Study this week’s lesson to prepare for Sabbath, May 28.

Su n d a y

May 22

Zealous for Jerusalem

Read

Zechariah 1, 2. Though you might not understand all the

details and symbols, what is the message the Lord is giving to

His people here? What is the background to these events? What

clear biblical principles are seen in these chapters, what promises

are made, what hope is offered to the Lord’s people, and on what

conditions? How are these same principles manifested among us

today, regardless of how different our immediate circumstances

are in contrast to the situation depicted in Zechariah?

________________________________________________________

Although Jerusalem lay in ruins because of the conquest of the

Babylonians 70 years earlier, God provided hope for the future of the

city. Zechariah received the message from the Lord that not only the

temple but Jerusalem would be rebuilt.

Zechariah began by declaring to his listeners that the Lord had

been displeased, “sore displeased,” with their fathers. But Zechariah

immediately gave courage to those who were listening by assuring

them that if they would turn to God in humility and repentance, He

would turn to them (Zech. 1:1–3). Zechariah’s visions were meant to

give strength and inspiration to continue the building of the temple in

Jerusalem for the worship of God.

Following the first vision of Zechariah, recounted in chapter 1, the

Lord gave some incredible encouragement, saying, “I am jealous for

Jerusalem and for Zion with a great jealousy” (vs. 14).

And then this: “ ‘Therefore, this is what the Lord says: “I will return

to Jerusalem with mercy, and there my house will be rebuilt. And the

measuring line will be stretched out over Jerusalem,” declares the

Lord Almighty’ ” (Zech. 1:16, NIV).

The man with the measuring line portrayed the plans for the

rebuilding of the city of Jerusalem and the temple in Zechariah’s time.

But with only the foundations laid, the building of the temple seemed

like an impossibility.

Just before Zechariah’s vision of the filthy garments of Joshua, he

received a message of promise to communicate to the Jews, recorded

in Zechariah 2:10–13. God told them to “sing and rejoice,” and then He

promised to live with them. How encouraging that message must have

been as the people of God attempted to join together to worship Him.

Mo n d a y

May 23

The Accuser and the Accused

“Then he showed me Joshua the high priest standing before the

angel of the Lord, and Satan standing at his right side to accuse

him” (Zech. 3:1, NIV). What grand and important truths, espe-

cially in the context of the great controversy (and in the immedi-

ate context of the vision itself), are revealed here?

________________________________________________________

A few crucial points are powerfully represented here. First, who is

the accused but Joshua, the high priest, who stands as a representa-

tive of all God’s people. Pictured in this vision as a priest facing the

Lord, Joshua represents Israel in all their faults, shortcomings, and

sins. There is no question: the people are not innocent, they are not

sinless, they are not deserving of the promised restoration that the

Lord is offering them and which they are claiming for themselves by

faith and repentance.

And, of course, Satan is there to accuse them, to argue against their

repentance, their desire to reform, and their desire to find the mercy

and grace of God. What better way to discourage people in the great

controversy than to make them think their sins are just too great for

the Lord to forgive? How many souls, all through history, and even

today, have fallen prey to this—one of Satan’s most wicked devices?

What makes the threat so powerful is that he doesn’t have to lie about

our sins, does he? All he has to do is remind us of them and, without

knowing about God’s grace, we would be crushed with a sense of

hopelessness and loss. Even without an accuser to throw them up in

God’s face, our sins are more than enough to condemn us.

The Hebrew verb translated here as “accuse” comes from the same

word as “Satan”; it’s the same three Hebrew consonants that form the

foundation for both words. No question, Satan is the accuser, but we all

should know the famous text: “And I heard a loud voice saying in heaven,

Now is come salvation, and strength, and the kingdom of our God, and

the power of his Christ: for the accuser of our brethren is cast down,

which accused them before our God day and night” (Rev. 12:10).

Though it is not good to dwell on our sins, at times we need to

take a hard and honest look at ourselves (regardless of whether

or not Satan is whispering in our ears). What changes must you

immediately choose to make in your life, and what Bible promises

can you claim in order to make those promises real and effective?

Think of what’s at stake if you allow sin to dominate you.

_____________________________________________________

Tu e s d a y

May 24

The Angel of the Lord

So far, in Zechariah 3, we’ve focused on two personages, Satan

and the high priest Joshua. But there’s a third personage, clearly the

central figure in the narrative: “the Angel of the Lord” (NKJV).

Who

is “the Angel of the Lord”? See Exod. 3:2–14, Zech. 3:1, 2.

________________________________________________________

What we see here, in a graphic form, is a microcosm of the great

controversy, a battle that is waged over every soul who has given his

or her life into the hands of Jesus, the Lord, in faith and repentance.

Remember the context: Israel, severely chastised, “humbled them-

selves before God, and returned to Him with true repentance.”—Ellen

G. White, Testimonies for the Church, vol. 5, p. 468. It was at this

time that Satan’s work as the accuser was revealed. What exactly

he said, we aren’t told, but given biblical history and given what we

know about human nature, it probably wasn’t a pretty picture.

Read

Zechariah 3:1–3. What does the reality of Joshua’s garments

tell us?

________________________________________________________

The fact that Joshua as the high priest was deemed the one in filthy

garments only highlights the depth of sin. From the earliest days of the

covenant between God and Israel, the priesthood as a whole, the Levites,

and the high priest in particular were special even among the chosen

nation, called out by the Lord for a unique role and function in Israel, a

holy role and function (Exod. 38:21, Num. 1:47–53, 3:12). They, of all

Israel, should have been, symbolically, in the cleanest of garments.

All that aside, the rest of the chapter makes it clear that, despite

their past, despite their shortcomings, “the Angel of the Lord” is there

to defend them against the accusations of Satan, regardless of how

true or false those accusations are. The Angel of the Lord, Jesus, is

there to save and redeem. This is, without exception, the most impor-

tant truth in all Scripture.

How crucial that we never forget, regardless of our unworthi-

ness, the role of “the Angel of the Lord” in our behalf. How

can we keep this truth before us at all times, yet not deceive

ourselves by drawing false conclusions from it? What might

some of those false conclusions be? Be prepared to discuss your

answer in class on Sabbath.

We d n e s d a y

May 25

Change of Clothes

Read

prayerfully and carefully all of Zechariah 3; look at the steps in

the process. This is how God’s people, though sinners, are saved.

What can you learn about the plan of salvation through the vision

here?

________________________________________________________

In verses 3–5, before the new clothes are placed on Joshua, the old

filthy ones are removed. According to the text, that means that the Lord

has “ ‘removed your iniquity from you’ ” (vs. 4, NKJV). What, though,

does that mean in the life of the person redeemed? Was Joshua now sin-

less, perfect in heart and soul and mind, never to fall or sin again? Was

that the state Joshua had to reach before the change of garments could

be placed on him? If so, what hope would any of us have?

Instead, what it means is that the guilt and condemnation that belonged

to him had been taken away. Talking about Joshua here, Ellen G. White

said, “His own sins and those of his people were pardoned. Israel were

clothed with ‘change of raiment’—the righteousness of Christ imputed

to them. The miter placed upon Joshua’s head was such as was worn by

the priests and bore the inscription, ‘Holiness to the Lord,’ signifying

that, notwithstanding his former transgressions, he was now qualified

to minister before God in His sanctuary.”—Testimonies for the Church,

vol. 5, p. 469.

What

does “the Angel of the Lord” say to Joshua in verse 7 after the

change of clothes, and why is that order so important?

________________________________________________________

It was only after the special clothing was given to him that Joshua

received the admonition to obey the Lord and walk in His ways.

This point mustn’t be overlooked —the righteousness of Christ was

granted to him by faith, was credited to him apart from his walking in

“[God’s] ways” or from keeping “[God’s] command.” Without being

covered in those “ ‘rich robes’ ” (Zech. 3:4, NKJV), all his efforts to

obey God’s commandments and to keep His “ways” would have left

him in the same filthy garments he started with.

Th u r s d a y

May 26

“An Effectual Plea”

In the world of Christianity, many people have not experienced the

robe of righteousness and do not understand its potential. However,

this concept is absolutely vital to anyone who wishes for peace and

joy in his or her relationship with his or her Lord.

Too often, there’s a motivation to do good so that we can be saved.

The message here in Zechariah should show us that is not how it

works, nor how it can work. Again, here’s Ellen G. White on what

was happening in this vision: “But while we should realize our sinful

condition, we are to rely upon Christ as our righteousness, our sancti-

fication, and our redemption. We cannot answer the charges of Satan

against us. Christ alone can make an effectual plea in our behalf. He is

able to silence the accuser with arguments founded not upon our mer-

its, but on His own.”—Testimonies for the Church, vol. 5, p. 472.

That last sentence should become emblazoned in the hearts of all

of God’s people, a truth that we must know not only intellectually but

experientially, learning to rely moment by moment, not on our good

works, no matter how good they really are, but only on the merits of

Christ. Or to put it in David’s words: “Blessed is he whose transgres-

sion is forgiven, whose sin is covered” (Ps. 32:1).

Keeping

what we have seen in Zechariah 3 in mind, read Ephesians

2:8–10, John 14:15, and Romans 6:1–4. How do these verses help

us understand all that is involved in what we have been shown in

Zechariah about what it means to be wearing “rich robes”?

________________________________________________________

Now that Joshua was covered in the garments of holiness, his life

was to reflect that holiness. We are to exert all the God-given power

offered the soul to have victory over sin. No sin should be tolerated or

excused in our lives, not when there are so many promises of victory

for the one who has given himself or herself to Christ. Christ’s life

proved we can live in obedience to God’s law. When we sin, we are

choosing to sin. How important that we always think long and hard

on the implications of that choice.

What are the sins you especially struggle with? What prom-

ises can you claim so that you can have the victory over them

through Christ?

———————————————————————————

fr i d a y

May 27

Further Study:

Read Ellen G. White Comments, pp. 1092, 1093,

in The SDA Bible Commentary, vol. 4; “Joshua and the Angel,”

pp. 582–592, in Prophets and Kings; “Shall Not God Avenge His

Own?” pp. 169, 170, in Christ’s Object Lessons; “Joshua and the

Angel,” pp. 467–476, in Testimonies for the Church, vol. 5.

“When Satan seeks to cover the people of God with blackness, and

ruin them, Christ interposes. Although they have sinned, Christ has

taken the guilt of their sins upon His own soul. He has snatched the

race as a brand from the fire. By His human nature He is linked with

man, while through His divine nature He is one with the infinite God.

Help is brought within the reach of perishing souls. The adversary is

rebuked. . . .

“Notwithstanding the defects of the people of God, Christ does not

turn away from the objects of His care. He has the power to change

their raiment. He removes the filthy garments, He places upon the

repenting, believing ones His own robe of righteousness, and writes

pardon against their names on the records of heaven.”—Ellen G.

White, Christ’s Object Lessons, pp. 169, 170.

“As the people of God afflict their souls before Him, pleading

for purity of heart, the command is given, ‘Take away the filthy

garments,’ and the encouraging words are spoken, ‘Behold, I have

caused thine iniquity to pass from thee, and I will clothe thee with

change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righ-

teousness is placed upon the tried, tempted, faithful children of God.

The despised remnant are clothed in glorious apparel, nevermore to be

defiled by the corruptions of the world.”—Ellen G. White, Prophets

and Kings, p. 591.

Discussion Questions:

l As a class, go over your answers to Tuesday’s final questions.

l Dwell more on the fact that it was only after the change of

garments that Joshua was given the command to obey. Why is

that so important to remember? What does this tell us about

what our salvation is based upon, as opposed to what the results

of that salvation are? Why must we always understand that

distinction?

l Think of the good news that we can be given a whole new

change of clothes, regardless of how filthy our garments have

been. What should that mean to you in your own life, your own

attitudes, your whole way of looking at the world and others,

knowing that you have been granted this completely new set of

clothes, which reveal the new life offered to you in Christ?

tor

i n S i d e

Fishers of Men

by Be n J a m i n d. Sc h o u n

Sri Lanka is a beautiful island that lies in the warm waters of the Indian

Ocean, off the southern tip of India. For 30 years the nation was wracked

by civil war, but at last peace has come, and the people can once more

hope for a better life. Farmers can plant their rice crops without fear, and

men can go fishing in the rich waters that surround their island.

But another threat has risen, a threat to religious freedom. Recently

the government of Sri Lanka has passed a law forbidding religious con-

versions. Now anyone caught distributing religious material risks being

convicted of a crime. How can the 3,600 Seventh-day Adventists living

on this island share God’s love with others without risking their lives,

their jobs, and their future? How can they invite people, as Jesus did, to

“follow Me”?

Two brothers who make their living fishing in the sea near their home

bought a small radio to listen to as they sit for long hours in their boat.

One day while searching for something of interest to listen to, they came

across a station they hadn’t heard before. It was a message of hope, a

message of God’s love.

Day after day they listened to programs on this newly discovered sta-

tion, which identified itself as Adventist World Radio. They responded

to the messages of hope and peace and accepted Jesus as their personal

Savior.

They shared what they were learning with their families, and during the

long hours out in their boat, these brothers turned up the volume on their

little radio so that the men fishing nearby could enjoy the message, as

well. Their favorite program was called The Voice of Hope, and the words

of hope warmed the hearts of many who listened as they fished.

As fellow fishers asked the brothers questions, the new believers grew

bold. They organized a prayer group, and several who have come have

found hope and life in the gospel of Jesus. Now, in spite of the new legal

restrictions, these men ask for literature and Bibles so they can study and

grow in their faith and knowledge of Jesus.

Please pray for these modern-day fishers of men and all the believers

in Sri Lanka and elsewhere in the world where the devil seeks to slow the

Lord’s work. Your mission offerings help support the work in difficult

places.

Be n J a m i n d. Sc h o u n is president of Adventist World Radio.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*May 28–June 3

The Prodigal’s New

Clothes

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Gen. 4:1–8; 25:25–34; Luke

15:4–32; John 11:9, 10; Rom. 5:12–20.

Memory Text:

“ ‘ “But we had to celebrate and be glad, because

this brother of yours was dead and is alive again; he was lost and

is found” ’ ” (Luke 15:32, NIV).

. Somerset Maugham wrote a short story called “Rain”

about a missionary in the South Seas who “converted” a

prostitute to the gospel. He poured himself, heart and soul,

into seeking to win her, though at times his methods seemed harsh and

unforgiving. In fact, he insisted that she return to the United States

(from which she was fleeing) in order to finish out a jail sentence, all

despite her desperate pleas to spare her from the torture, degradation,

and ignominy that awaited her in prison. Doing her jail time, the mis-

sionary insisted, was just part of the process of repentance that she

needed to go through, and thus she had to return.

The story ended, however, unexpectedly. The missionary killed

himself, his mangled corpse found washed up on the beach. What

happened? Apparently, spending all this time with the prostitute, he

fell into sin with her and, unable to forgive himself—he killed himself

instead.

What those characters needed was what we all as sinners need—a

personal experience of the grace and assurance that Jesus revealed in

the parable of the prodigal son.

*Study this week’s lesson to prepare for Sabbath, June 4.

Su n d a y

May 29

Same Parents, Same Food

“ ‘There was a man who had two sons’ ” (Luke 15:11, NIV). In this

parable, the two sons born to the same father represent two character

traits. The older son apparently demonstrated loyalty, perseverance,

and industry. The younger one was, no doubt, unwilling to work,

unwilling to be accountable, and unwilling to take his share of respon-

sibility. Both were from the same heritage. Both probably received

identical love and commitment from the same father. One son was, it

seemed, faithful; one was disrespectful. What caused the difference?

What

other stories does this remind you of? Gen. 4:1–8, 25:25–34.

________________________________________________________

It’s a strange phenomenon, is it not, one that is seen all the time.

Two (or more) siblings from the same parents, living in the same

home, have the same teachings, the same love, the same food even,

and one becomes spiritual, faithful, and determined to serve the Lord,

while the other, for whatever reason, goes in the opposite direction.

However hard to understand, it does show us the powerful reality of

free will. Some might see something significant in the fact that it was

the younger of the two brothers who rebelled, but who knows the

reason why he did what he did?

Read

Luke 15:12. What lesson can we learn from how the father

reacted to the son’s request? What does that tell us about how

God relates to us?

________________________________________________________

The text does not say what kind of dialogue ensued between the

father and the son or whether the father remonstrated with him, asking

him to reconsider, asking him not to be so rash, asking him to think

through his actions. Most likely he did, but in the end, the son was given

the “portion of the goods” that were his, and off he went. All through

the Bible, we can see this same principle: God allows human beings the

freedom to make their own choices, to go their own way, and to live as

they want. Of course, as we all know so well, our choices come with

consequences, consequences that we don’t always imagine or foresee.

What have been the results of some of your own free choices

lately? Not so easy to turn back the clock, is it?

Mo n d a y

May 30

Spreading His Wings

Picture the father as he watched his emboldened son put things

together in his backpack, ready to leave home. Maybe he asked his son

where he was going, what his plan was for employment, or what his

dreams were for his future. Who knows what answers the son gave.

They probably weren’t encouraging, at least to the father. The son,

meanwhile, was more than likely ready for the good times ahead.

After all, why not? He was young and adventurous, had some cash

to spend and a world to see. Life on the family farm probably seemed

dull and boring in contrast to all the possibilities that the world pre-

sented to him.

Read

Luke 15:13–19. What kind of repentance do we see here? Does

it seem like a true repentance, that he’s sorry for what he did, or

that he is sorry only for the consequences of what he did? What

hints are there in the verses that could give us the answer?

________________________________________________________

It’s hard to know how this story might have turned out had things

gone well for the prodigal. Suppose he found ways to keep the money

flowing in and to keep the good times coming? It’s not likely, at least

from what we see here, that he would have been coming back “on his

knees,” is it? Who among us, at times, hasn’t been really sorry, not so

much for our sins but for the consequences of them, especially when

we get caught? Even the hardest pagan is going to be sorry he commit-

ted adultery if, in the process, he picked up herpes, gonorrhea, or some

other sexually transmitted disease. There’s nothing Christian about sor-

row for the pain that comes from our wrong choices, is there?

What, then, about this young man? Though there’s no question the

terrible circumstances he found himself in brought about a changed

attitude that might not have otherwise occurred, the thoughts of his

heart, as revealed in the texts, do reveal a sense of true humility and a

realization of the fact that he sinned both against his father and against

God. The speech he prepared in his heart did seem to show the sincer-

ity of his repentance.

Sometimes we need the bad consequences of our actions to

awaken us to the reality of our sins, don’t we? That is, only

after the suffering comes from our actions do we truly repent of

those actions and not just from the results. What about yourself

and whatever situations you’re facing now? Why not choose to

avoid the sin and spare yourself all the sorrow and the repen-

tance that (one hopes) will follow?

Tu e s d a y

May 31

You Can Go Home Again

In the early part of the twentieth century, novelist Thomas Wolfe

wrote a literary classic, You Can’t Go Home Again, about a man who

leaves his humble family origins in the south, goes to New York,

makes it big as a writer, and then seeks to return to his roots. It wasn’t

an easy transition; hence the title of the book.

the story of the prodigal, who is the one who makes the long jour-

ney in order to be reunited with his father? Contrast that to, for

instance, the parable of the lost sheep and lost coin (Luke 15:4–10).

What might be the important difference here?

________________________________________________________

Perhaps, in the two other parables, the lost objects didn’t even know

that they were lost (certainly the case with the coin), and they couldn’t

make it back even if they tried; whereas, in the case of the prodigal,

he walked away from the “truth,” as it were, and it was only after he

was in the darkness (see John 11:9, 10) that he realized just how lost

he was. All through salvation history, God has had to deal with those

who, having light, have purposely turned away from that light and

gone their own way. The good news of this parable is that, even in

the cases of those who turned their backs on Him after knowing His

goodness and love, God is still willing to restore them to the position

that they once held in His covenant family. Though, just as the young

man chose of his own free will to leave, he had to choose by his own

free will to come back. It works the same way with all of us.

What’s interesting, too, about these parables is the context in which

they are being told. Read Luke 15:1, 2. Look at the different people

who are listening to what Jesus is saying. What a powerful message

it should be to us all that, instead of giving warnings about end-time

apocalyptic events or about doom and judgment upon the unrepentant,

Jesus gives parables showing the Father’s earnest love and care for all

of those who are lost, regardless of the situation that led to their being

in that position.

Have you known people who have walked away from God?

What hope can you take from this story that all is not lost? How

important that we all pray for those who still haven’t learned

the lesson that the prodigal so painfully did.

We d n e s d a y

June 1

The Best Robe

As we saw, the son himself had to make the decision to return.

There was no compulsion on his father’s part. God forces no one

to be obedient; if He didn’t force Satan to be obedient in heaven or

Adam and Eve to be obedient in Eden, why do it now, long after the

consequences of disobedience have wreaked havoc on humanity?

(Rom. 5:12–20, 21).

Read

Luke 15:20–24. How does the father react to the son’s confes-

sion? How much penance, how many works, how many acts of

restitution was the son required to do before the father accepted

him? What message is in there for us? See also Jer. 31:17–20.

________________________________________________________

The son did confess to his father, but you can get the impression from

reading the text that the father almost didn’t hear it. Look at the order:

the father ran to meet his son, fell on him, and kissed him. Sure, the con-

fession was fine, and it probably did the son more good than the father,

but at that point the son’s actions spoke louder than his words.

The father, too, told the servants to bring “the best robe” and place

it on the son. The Greek word translated “best” (from protos) often

means “first” or “foremost.” The father was giving him the best he

had to offer.

Think of the context, too: the son had been living in poverty for

who knows how long. He probably didn’t come home dressed in the

finest of apparel, to say the least. After all, he had been feeding pigs

up until then. The contrast, no doubt, between what he was wearing

when he was embraced by his father (notice, too, the father didn’t wait

until he was cleaned up before throwing himself on him) and the robe

that was placed on him couldn’t have been starker.

What this shows, among other things, is that the restoration, at least

between the father and the son, was at that moment complete. If we

see “the best robe” as the robe of Christ’s righteousness, then all that

was needed was provided for right then and there. The prodigal had

repented, confessed, and turned from his ways. The father supplied

the rest. If that’s not a symbol of salvation, what is?

What’s fascinating here, too, is that there is no “I told you so”

from the father. There wasn’t any need for it, was there? Sin

reaps its own wages. When dealing with people who come back

to the Lord after falling away, how can we learn not to throw

their sins up before them?

Th u r s d a y

June 2

The Father’s Own Garment

Ellen G. White, in Christ’s Object Lessons, pages 203, 204, adds an

interesting detail to the story that’s not found in the texts themselves.

Describing the scene of the father approaching the son as he humbly

comes home, she writes, “The father will permit no contemptuous

eye to mock at his son’s misery and tatters. He takes from his own

shoulders the broad, rich mantle, and wraps it around the son’s wasted

form, and the youth sobs out his repentance, saying, ‘Father, I have

sinned against heaven, and in thy sight, and am no more worthy to be

called thy son.’ The father holds him close to his side, and brings him

home. No opportunity is given him to ask a servant’s place. He is a

son, who shall be honored with the best the house affords, and whom

the waiting men and women shall respect and serve.

“The father said to his servants, ‘Bring forth the best robe, and put

it on him; and put a ring on his hand, and shoes on his feet; and bring

hither the fatted calf, and kill it; and let us eat and be merry; for this

my son was dead, and is alive again; he was lost, and is found. And

they began to be merry.’ ”

What

insights does this reference give us into the story as a whole,

and what does it tell us about God’s character?

________________________________________________________

The father wants, right away, to cover up the shame of the son’s

mistakes. What a message for us about learning to let the past go, to not

dwell on others’ past mistakes or our own. Some of the worst sins are

not known now, but one day will be (1 Cor. 4:5); like Paul, we need to

forget what’s past and press toward the future (Phil. 3:13, 14).

Read

Luke 15:24. What does the father mean when he says that his

son was dead but is alive again? How are we to understand those

very strong words?

________________________________________________________

In the end, there’s no middle ground in the ultimate issues of salva-

tion. When all things finally and totally wrap up (Rev. 21:5), and the

great controversy is ended, all human beings either will be eternally

alive or eternally dead. There’s nothing in between.

Certainly something to think about as we make our daily choices,

both good and bad, as did the prodigal son.

fr i d a y

June 3

Further Study:

Read Ellen G. White, “Lost and Is Found,” pp. 198–

211; “A Great Gulf Fixed,” p. 260, in Christ’s Object Lessons; “The

Last Journey From Galilee,” pp. 495, 496, in The Desire of Ages;

“Parables of the Lost,” pp. 100 –104, in Testimonies for the Church,

vol. 3.

“Mark how tender and pitiful the Lord is in His dealings with His

creatures. He loves His erring child, and entreats him to return. The

Father’s arm is placed about His repentant son; the Father’s garments

cover his rags; the ring is placed upon his finger as a token of his

royalty. And yet how many there are who look upon the prodigal not

only with indifference, but with contempt. Like the Pharisee, they say,

‘God, I thank Thee, that I am not as other men’ (Luke 18:11). But

how, think you, does God look upon those who, while claiming to be

coworkers with Christ, while the soul is making its struggle against

the flood of temptation, stand by like the elder brother in the parable,

stubborn, self-willed, selfish?”—Ellen G. White, Gospel Workers,

p. 140.

“Strength and grace have been provided through Christ to be

brought by ministering angels to every believing soul. None are so

sinful that they cannot find strength, purity, and righteousness in

Jesus, who died for them. He is waiting to strip them of their garments

stained and polluted with sin, and to put upon them the white robes

of righteousness; He bids them live and not die.”—Ellen G. White,

Steps to Christ, p. 53.

Discussion Questions:

l Discuss more the question of how siblings from the same par-

ents, the same home, and the same environment can go in such

different spiritual directions. How are we to understand that?

l How do you help those who—having turned away from the

Lord, gone into the world, and damaged themselves and others

in the process—want to put their past behind them but can’t,

because no matter which way they turn, the results of their past

choices stare them right in the face? What hope, what promises,

or what help can you give them?

l It’s one thing to know that you are messed up, as did the

prodigal. What about those who have “left their father’s home,”

so to speak, and things are going quite well for them? Let’s be

honest: not everyone who leaves the Lord winds up feeding pigs.

Some end up owning the pig farm! What can be done to help

them realize that, despite their circumstances, they have made

a fatal choice?

tor

i n S i d e

Finding Faith

by So n i a So m u a h aS a n t e

I grew up in Ghana. When I was 17, I went to live with my aunt, for

my mother left Ghana to work in another country. We were Christians

but not Seventh-day Adventists. A friend was studying at Valley View

University, the Adventist university in Ghana. She suggested that I com-

plete my high school studies at the university so I could qualify for admis-

sion to the university. I knew the school was a Christian institution, but I

knew nothing about Adventists. I decided to apply to study there.

I was surprised to learn that we had worship every evening in the dor-

mitory and attended church on Saturday. I wondered what strange people

these Adventists were. I didn’t mind the dormitory worships, but it was

hard to start going to church on Saturdays. For me religion was a Sunday

activity.

At first I worried that I was disobeying God’s will by going to church on

Saturday. But my friends helped me understand that Saturday was God’s

chosen day of rest, not Sunday. They helped me understand the principles

behind other practices of Adventists too.

During a Week of Spiritual Emphasis, the pastor invited students to

surrender their lives entirely to God. I responded to his call. I studied the

Bible with some friends, and in time I was baptized, along with more than

50 other students.

My mother accepted my decision, but my aunt worried that I had joined

a cult. During my next school break, I returned home to talk to her about

my new faith. She was convinced that the Seventh-day Adventist Church

is a cult, not a church.

I graduated from high school and enrolled as a university student at

Valley View University. I pray that my family will want to know more

about my new faith and will understand what I believe. I want to see them

in the Adventist church one day.

Your mission offerings help support Valley View University and many

other schools around the world. Last year part of a Thirteenth Sabbath

Offering went to help the university build a new church on campus. Thank

you for all you’ve done to make it possible for me to study at an Adventist

university, where students like me can find Christ or develop a deeper

faith while we’re still young.

So n i a So m u a h aS a n t e is in her final year of studies at Valley View University near Accra,

Ghana.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*June 4–10

The Wedding Garment

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Matthew 21; 22:1–14; Rev.

21:2, 9; Eccles. 12:14; Dan. 7:10; Gen. 3:9–19.

Memory Text:

“There is therefore now no condemnation to them

which are in Christ Jesus, who walk not after the flesh, but after

the Spirit” (Romans 8:1).

hristian history is full of dark pages. Horrible things have

been done by professed followers of Christ, and according to

our understanding of prophecy, more evil will be done in His

name, too, before Jesus returns.

This week we’ll look at a fascinating parable, a parable that reveals

the painful truth that not all who profess to be followers of Christ

really are. Of course, who are we to make the judgment between the

faithful and the unfaithful? Who are we to behold the “mote that is

in thy brother’s eye, but considerest not the beam that is in thine own

eye?” (Matt. 7:3). We don’t make that judgment. But God does.

“The guests at the gospel feast are those who profess to serve God,

those whose names are written in the book of life. But not all who

profess to be Christians are true disciples. Before the final reward is

given, it must be decided who are fitted to share the inheritance of

the righteous. This decision must be made prior to the second coming

of Christ in the clouds of heaven; for when He comes, His reward is

with Him, ‘to give every man according as his work shall be.’ Rev.

22:12.”—Ellen G. White, Christ’s Object Lessons, p. 310.

*Study this week’s lesson to prepare for Sabbath, June 11.

Su n d a y

June 5

Days of Fervor

Matthew 21, recounting some of the last days of Jesus’ earthly

ministry, is filled with drama, tension, and excitement. It also reveals,

as the Bible often does, the fearful ability of our hearts to deceive us

and the power of the evil one to blind our minds to the most obvious

truths. It’s easy for us, looking back, to think, How could those lead-

ers have been so hard, so blind, so indignant in the face of all the

evidence that Jesus had given them?

Yet, we mustn’t fool ourselves. Is there any reason to think—even

as Seventh-day Adventists, living with so much light—that we are

much different? Do we not, at times, show a hard and callous indif-

ference to truth, particularly when it interferes with our pet sins and

desires and worldliness? Sure, God loves us, Christ died for us, and

forgiveness is available to all. But those same words could be said

about the people in this chapter, as well, the ones who not only turned

their backs on Jesus but worked against Him. How careful we need

to be, for we deceive ourselves if we think that we can’t be deceived

as well.

Read

through Matthew 21, which forms the background for the

parable in the next chapter. Though so much is happening there,

what is the basic theme of the chapter? That is, if you had to write

a summary of it in a few lines, what would it be? More important,

what spiritual lessons can we take from it for ourselves?

________________________________________________________

Perhaps the most fascinating lines in the entire chapter are the last

two. No matter how hard the people’s hearts were to Jesus, something of

His message must have gotten through, because they knew He had been

talking about them. It would have been one thing had they completely

missed His point, but they didn’t. That was the problem; they seemed to

have understood it, at least well enough to want to get Jesus out of the

way. How fascinating, too, that it was the people themselves, the Jewish

crowds drawn to Jesus, who restrained the leaders from arresting Him

then. How sad—those who should have been teachers of others were

the ones who had the most to learn and, in many cases, never learned it.

When they finally do, it will be too late (Rom. 14:10).

Mo n d a y

June 6

The King’s Invitation

It’s one thing to have a wedding. It’s another thing for a king to have

a wedding. And to be invited to a wedding put on by a king for his

own son would have been a very high honor indeed. The wedding

imagery there, particularly of the son, is, of course, an obvious refer-

ence to the relationship between Jesus and His church (Rev. 21:2, 9;

Eph. 5:21–23).

Read

Matthew 22:1–8. How does this part of the parable fit in

with what we saw in the preceding chapter? What same theme

appears?

________________________________________________________

Notice, too, how all the preparations were done by the king: he

arranged for the marriage, he prepared the dinner, and he had the

animals slain. Indeed, “all things are ready: come unto the marriage”

was the message. In the end, all that the people had to do was accept

what was offered them.

Notice, too, the things that caused the people to scorn the invitation.

Some made light of it; that is, they just didn’t take it seriously, didn’t

think it mattered, didn’t think it important. That could symbolize

those today who just don’t take the claims of God seriously, who, for

various reasons, never open themselves up to truth. Others “went their

ways.” Jesus said that the path to salvation is narrow (Matt. 7:14);

people can find all sorts of excuses to avoid and reject the invitation.

For others, it was simply the lure of material things. And finally,

while some just ignored the invitation, others actually persecuted

those who gave it. Whatever the reason, they all were left out.

Think, too, about the words of the king, saying that those who had

rejected the invitation “were not worthy.” How do we understand that,

in light of the universality of all human sin and sinfulness? Are any of

us really worthy to be invited to the king’s feast? In the end, as we’ll

see, “worthiness” in the biblical sense comes from what Christ does

for us; our worthiness is not in ourselves but in what we allow God to

do for us—and in us.

Of the reasons given above for those who rejected the invita-

tion, which one do you find the most difficult to deal with in

your own life? What promises can you claim that will enable

you to resist it?

Tu e s d a y

June 7

Those Who Came to the Feast

With the rejection of two calls, the king now sent out another one,

this time to “as many as ye shall find” (Matt. 22:9), and ordered

his servants to invite them to the wedding. This time, however, the

reception was different, because, according to the text, they went out

and “gathered together all as many as they found” (Matt. 22:10).

Read

the rest of the parable (Matt. 22:9–14). Who were the ones who

came to the wedding feast? What does it mean that some who

came were “both bad and good”?

________________________________________________________

Have you ever noticed that some of the meanest, nastiest, and most

hateful people are professed Christians? Or that some of the most

judgmental, condemnatory, hypocritical, and downright evil people

are those who go to church, who claim the promises of salvation, and

who profess assurance of salvation?

This is nothing new. How do we understand, for instance, the faith

of the Crusaders, so dedicated to the Lord Jesus that they pillaged and

plundered their way to the Holy Land? One eyewitness reported that

“our troops boiled pagan adults in cooking pots. They impaled chil-

dren on spits and devoured them grilled.” How could those horrors

have been done in the name of Jesus?

It’s easy (you say): these people weren’t real Christians. But

how do you know? How can you judge their hearts, what they were

taught, what opportunities they had to know better? Might not some

have later repented, claiming the same promises of forgiveness and

grace that we do? What about the horrendous acts of those who

turned out to be, it seems, pretty pious souls? Who are we to judge

hearts?

We shouldn’t judge—but God does, should, and will (Rom. 14:10;

Heb. 10:30; Eccles. 12:14; Dan. 7:9, 10). Seventh-day Adventists

call it the “investigative judgment,” and it is revealed in this par-

able.

Think through some of the things that have been done by pro-

fessed Christians through history, sometimes in the name of

Jesus too. How does this parable help us understand how God

will deal justly with them?

______________________________________________________

We d n e s d a y

June 8

What

does the garment represent in the parable? Why should rejec-

tion of it be literally a matter of eternal life or death?

________________________________________________________

Unless one believes in once saved always saved, then what is the

problem with the idea that God, at some point in history, ultimately

and finally separates the wheat from the tares (Matt. 13:24–30), the

wise from the foolish (Matt. 25:1–13), the faithful from the unfaithful

(Matt. 25:14–30), and those who are truly covered in His righteous-

ness and those who aren’t (Matt. 22:1–14) from among those who

have professed to follow Him, especially when some of them have

done, and might still do, horrible things, maybe even in His name

too?

Will there not be some kind of final reckoning among the true and

the false who claim the same promises of salvation that we always

do, especially in a religion whose basis is that you are saved by what

Someone else has done for you?

Think it through, if salvation were purely by our works—it would be

easy; just tally up our works. Either they add up or they don’t. Period.

But in a faith where salvation rests on the merits of what Someone

else has done for us, a faith in which the righteousness needed for

salvation exists in Someone other than ourselves, the issue gets more

subtle, more nuanced. Hence, a judgment by One who never makes

a mistake would seem more necessary here than in a religion where

works are the standard, would it not?

And that is what this parable is all about—God separating the true

and false from among those who have professed to follow Him. And

what is the deciding factor? Whether or not they have been clothed in

the wonderful garment of righteousness that Christ has freely offered

to all.

This parable draws a significant distinction between being a

member of a church and being a sinner saved by the righteous-

ness of Christ. They clearly aren’t the same thing, are they?

Look at your life, your deeds, your actions, your words, your

thoughts, and your attitude toward friends and enemies. Do

they reflect someone wearing Christ’s robe of righteousness or

someone who has just come to the feast?

______________________________________________________

Th u r s d a y

June 9

The Investigation

As expressed yesterday, unless you believe that once a person is

“saved,” that person can never fall away, it’s hard to imagine that

God wouldn’t have a final separation between those clothed in His

righteousness and those just claiming to be. That’s essentially what

this parable is about. Again, for a religion based not on our own works

but on Someone else’s works for us (which we claim by faith), how

could there not be this final divine separation?

Read

Ecclesiastes 12:14 and 1 Corinthians 4:5 in light of Matthew

22:11. What’s the one point that they have in common, and why

is that important?

________________________________________________________

As Seventh-day Adventists, with our understanding of the great

controversy (Rev. 12:7–9, 1 Pet. 5:8, Job 1, 2) and the interest of the

entire universe in this great controversy (Dan. 7:10, 1 Cor. 4:9, Eph.

3:10), we easily can reject the argument—taken from 2 Timothy 2:19,

“the Lord knoweth them that are his”—used against the idea that an

investigation of works is biblical. The Lord does know those that are

His, but the rest of the universe, ourselves included, don’t.

It’s so important that we keep the big picture in mind: the interest of the

whole universe in what is going on here with sin, rebellion, salvation, and

God’s plan to deal with everything in an open, just, and fair way.

The very idea of a judgment of any kind presupposes some kind of

investigation, does it not? Look at Genesis 3:9–19; from the first moment

after sin entered, God Himself got directly involved, asking questions

to answers that He already knew. Just as this “investigation” wasn’t for

Himself (it helped Adam and Eve understand the gravity of what they

had done), the same can be said of the investigative judgment: it doesn’t

reveal anything new to God; it’s for the benefit of others.

Just as in this Genesis judgment, where God’s grace overruled the

death sentence (see Gen. 3:15), His grace does the same for all of God’s

true followers, now and in the judgment—when they need it the most!

An investigation of your works? Is there any wonder that you

need to have Christ’s righteousness covering you at all times or

that salvation has to be by grace and not by works? What hope

would you have if—when all your works were investigated—

you didn’t have Christ’s robe covering you?

_____________________________________________________

fr i d a y

June 10

Further Study:

Read Ellen G. White, “Without a Wedding Garment,”

pp. 307–319, in Christ’s Object Lessons.

“But the plan of redemption had a yet broader and deeper purpose

than the salvation of man. It was not for this alone that Christ came

to the earth; it was not merely that the inhabitants of this little world

might regard the law of God as it should be regarded; but it was to

vindicate the character of God before the universe.”—Ellen G. White,

Patriarchs and Prophets, p. 68.

“Yet Satan was not then destroyed. The angels did not even then

understand all that was involved in the great controversy. The prin-

ciples at stake were to be more fully revealed. And for the sake of

man, Satan’s existence must be continued. Man as well as angels must

see the contrast between the Prince of light and the prince of darkness.

He must choose whom he will serve.”—Ellen G. White, The Desire

of Ages, p. 761.

Discussion Questions:

l Think about Christian history. Think about all the horrible

things done by professed Christians, and often in the name of

Jesus too. Think how people have used their faith as cover, a

cloak, a justification for some horrific crimes. How does this

unfortunate fact help us better understand the need for the kind

of separation among the professed followers of Jesus, as revealed

in this parable and in other Bible texts?

l Ellen G. White makes it clear that Christ’s robe represents

the righteousness of Jesus that not only covers, or justifies, us

but also changes us into His image and allows us to reflect His

character in our lives. How are we to understand the differences

between these two essential truths, and why is it important that

we do?

l Reflect upon the reality of the great controversy and how

much it impacts and influences our theology as Seventh-day

Adventists. Go through the Bible and pull together all the texts

you can find that show just how biblical and important this

theme is.

l Jesus ended the parable of the wedding garment with these

words: “For many are called, but few are chosen” (Matt. 22:14).

What do you think He meant by that statement, given the con-

text of the parable?

tor

i n S i d e

The Balite Tree

by Bo n y la G u n d a y

The Manobo people of Togopon village in the southern Philippines

wanted to relocate their village. They found a site that had plenty of safe

water and enough land for houses and gardens. The site was perfect except

for one thing: a balite, or banyan, tree grew nearby, and some villagers

believed that the tree was home to spirits. Some said that they heard a

baby cry near the tree. Others smelled food cooking when they passed the

tree. The witch doctor predicted that a disaster would wipe out the village

if they moved to the area where this tree grew.

I am one of two student missionary teachers in this village. Some Seventh-

day Adventist members told us about the problem and asked our advice.

Should they move the village to the new site or find another location?

We prayed and then told the believers, “Satan is real; he is seeking to

deceive people. But God has defeated Satan, who trembles when he hears

the weakest child of God pray. We have nothing to fear as long as we trust

God to cover us with His care.”

The villagers moved to the new site. Some villagers heard strange

sounds coming from the balite tree; others noted that some children had

gotten sick. Even I felt something strange.

One day I saw a new student in my classroom, a student I didn’t recog-

nize. The other children didn’t seem to see this new student. After class

this new student warned me not to stay in this village or something bad

would happen to me. Then, in a blink, the mysterious student disappeared.

Later I saw him near the balite tree.

That night I couldn’t sleep. I thought of my late father and my grand-

mother, both of whom had been witch doctors in the village of my birth.

Could the devil’s curse still be on me? Then I reminded myself that I am

now God’s child, and God won the victory over Satan before this world

was created. I talked to my teammate, and we prayed that God would show

the villagers that He truly is God and that they have nothing to fear.

The tree continued to disturb the villagers, so someone suggested that

they cut it down. But the people feared that the person who cut the tree

down would die. So I took the ax, prayed, then cut down the tree. No harm

came to any of the villagers. “The God of the student missionary teachers

is a powerful God!” the people declared.

Please pray that the people of Togopon will grow in their faith. And

thank you for your mission offerings that help train me and other young

Adventists for service in difficult places around the world.

Bo n y la G u n d a y is a student at Mountain View College in the southern Philippines.

Produced by the General Conference Office of Adventist Mission.

Web site: www.adventistmission.org

L e s s o n

*June 11–17

More Clothing Imagery

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Mark 5:24–34; Luke

8:43–48; John 13:1–16; 19:23, 24; Matt. 26:59–68; 27:27–29.

Memory Text:

“For she said, If I may touch but his clothes, I

shall be whole” (Mark 5:28).

n one sense, it shouldn’t be all that surprising that we can glean

so many lessons from clothing in the Bible, should it? After all,

clothing is so much a part of us; clothing can say a lot about us

and who we are, even when no voice is heard. Rightly or wrongly, we

often make judgments about others by what they wear or how they

wear it.

This week’s lesson will look at the question of clothing, all in the

context of Jesus. We’ll explore the woman who believed, rightly so,

that all she had to do was touch His clothes, and she would be healed.

Then there’s Jesus, laying aside His garment in order to wash the

feet of His disciples. Next we’ll look at the high priest who, stand-

ing before the Lord, rent his own garments in an act that sealed the

haughty ruler’s doom. Then there’s Jesus in the garments of mockery,

put on Him by the Roman soldiers. And finally, we’ll look at the

soldiers casting lots for Christ’s garment, thus fulfilling an ancient

prophecy.

Just clothing, yes, yet full of symbolism and meaning, for sure.

*Study this week’s lesson to prepare for Sabbath, June 18.

Su n d a y

June 12

“Who Touched My Clothes?”

Mark 5:24–34 and Luke 8:43–48 tell the story of the woman who

had “an issue of blood twelve years.” Besides being a dangerous

medical condition in and of itself, this sickness in that culture came

with the stigma of ritual uncleanliness, as well, no doubt adding to her

misery. Meanwhile, the doctors could do nothing; she was so desper-

ate that she spent all her money on them, and yet, she became only

sicker, which isn’t surprising considering the kind of medical treat-

ments done back then. We barely can imagine how much suffering

and shame she endured because of her ailment.

And then comes Jesus, the One who is doing all these incredible

miracles.

Read

Mark 5:24–34 and Luke 8:43–48. What significance can be

found in the fact that the woman believed all she had to do was

touch Jesus’ garment to find healing?

________________________________________________________

This woman had a great deal of faith in Jesus, enough to believe

that if she could touch even His clothes, she would be healed. Of

course, it wasn’t the clothes themselves that healed her—not even the

touch. It was only the power of God working in someone who, out of

desperation, came to the Lord in faith, aware of her own helplessness

and need. Her touching His clothes was faith revealed in works, which

is what Christianity is all about.

Why

would Jesus ask who touched His garment?

________________________________________________________

By asking the question and making the woman’s act and healing

public, Jesus used her to help witness to those around Him. He certainly

wanted others to know what happened, and He probably wanted her, too,

to know that it wasn’t any magical power in His clothes that brought her

healing but the power of God working in her through the act of faith on

her part. However embarrassing her condition had been, she now was

healed and could give witness to what Christ had wrought in her.

How can we learn to come to the Lord, as did this woman, in

faith and submission, aware of our own helplessness? More so,

how can we maintain faith and trust in Him when the healing

that we ask for doesn’t come as we want it to?

Mo n d a y

June 13

He “Laid Aside His Garments”

In the last few days of Christ’s life on earth, He met with His dis-

ciples in the upper room for the Passover, Israel’s national celebration

of the Exodus from bondage and slavery. Yet, all was not well. The

atmosphere in the upper room must have been thick with tension and

ill will. Not much earlier, the disciples had been fighting over who

would have the highest place in heaven (Matt. 18:1–5). Now they had

come together to celebrate the Passover, which should have spoken to

them of their great need of God’s saving grace in their lives and how

dependent they were on Him.

Read

Matthew 20:20–28. What important lesson had the disciples

totally failed to grasp, even after all this time with Jesus?

________________________________________________________

As if the disciples’ attitudes hadn’t been bad enough, to top it all off

there was Judas, His betrayer, acting as if nothing were wrong. In the

midst of all this, when Jesus had every right to be disgusted with the

whole lot of them, what does He do?

Read

John 13:1–16. What lesson is Jesus giving here? Why is this in

so many ways key to what it means to be a follower of Jesus?

________________________________________________________

It was the custom for the disciples to make provisions for washing

the filth of the streets from their feet. This was a servant’s work. But

the disciples had no servants. And none of them would stoop to this

humiliating and menial task. As Jesus took off His outer garment and

began to wash their feet, their hearts melted. They had declared Him

to be the Son of God. That God’s Son should stoop to do the work

of a slave shamed them. The text said that before doing this, He took

off His outer garment, showing His willingness to lower Himself and

humble Himself to whatever degree was needed in order to reach His

followers.

And then, if all that wasn’t enough, knowing full well what was in

Judas’s heart, He washed Judas’s feet, as well.

How “low” are you willing to go for the good of others? When

was the last time you “took off your outer garment” in order to

minister to the needs of those around you?

Tu e s d a y

June 14

“Nor Rend His Clothes”

“And he that is the high priest among his brethren, upon whose

head the anointing oil was poured, and that is consecrated to put

on the garments, shall not uncover his head, nor rend his clothes”

(Lev. 21:10).

Read

Matthew 26:59–68. What can we read into the high priest’s

rending of his garments in response to Christ’s answer to him?